
Class! 451fo 



SERMONS 



TO 



MARINERS. 



BY ABIEL ABBOT, A. M. 

PASTOR OF THE FIRST CHURCH IN BEVERLY, 




BOSTON; 

PUBLISHED BY SAMUEL T ARMSTRONG, CORNHILL. 
Sold by him, and by A. Lyman & Co Portland; Henry Whipple, and T* 
Porter, Salem; Thomas & Whipple, and E. Little & Co. Newburyport; 
Charles Tappan, Portsmouth; John Brewer, Providen«e, W. Hyde 
& Co. Bath; and many other booksellers, 

1812. 



4r 






<b 



DISTRICT OF MASSACHUSETTS, TO WIT. 

BE it remembered, that oa the twenty-fifth day of February, A.D. 
1812, and in the thirty sixth year of the Independence of the United 
States of America, Samuel Turell Armstrong, of the said dis- 
trict, has deposited in this office the' title of a book, the right whereof he 
claims as proprietor, in the words following, to wit: 

"Sermons to Mariners, By Abiel Abbot, A.M. Pastor of the first 
Church in Beverly " 

In conformity to the act of the Congress of the United States, intitled, 
*'An act for the encouragement of learning, by securing the copies of 
maps, charts, and books, to the authors and proprietors of such copies, 
during the times therein mentioned;" and also to an act, intitled, "An act 
supplementary to an act intitled, An act for the encouragement of learn- 
ing by securing the copies of maps, charts, and books, to the authors and 
proprietors of such copies, during the times therein mentioned; and ex- 
tending the benefits thereof to the arts of designing, engraving, and etch- 
ing historical and other prints.'* 

WM S. SHAW, 
Clerk of the District of Massachusetts 



CONTENTS. 

Preface pa £ e l 

Ser inons to Mariners, 
SERMON I. 

Psalm cvii, 23, 24,— They that go down to the sea in ships, 
that do business in great waters; these see the works of the 
Lord, and his wonders in the deep. ... 9 

A Prayer to be used when commencing a voyage 24 

SERMON II. 

FLESHLY LUSTS DEFINED AND SHOWN TO BE INEXCUSABLE. 

In two parts. 

1 Peter ii, 11. — Dearly beloved, I beseech you, as strangers 
and pilgrims, abstain from fleshly lusts, which war against 
the soul. - - - ^ . . \ 2% 

A Prayer for those who desire to be es'ablished in pure prin- 
ciples, and supported against temptaVpns. * * - 44 

SERMON III. 

AN AFFECTIONATE DISSUASIVE FROM DESTRUCTIVE LUSTS. 

In two parts. 

The same text. - - 4? 

A Confession of sin and supplication for pardoning mercy and 
sanctifying grace. 67 

SERMON IV. 

THE GUILT OF PROFANE CURSING AND SWEARING. 

In two parts. 
Lev it. xxiv, 13, 14. — And the Lord spake unto Moses, say- 
ing, Bring forth him that hath cursed without the camp, and 



ty CONTENTS, 

let all that heard him lay their hands upon his head, and let 

all the congregation stone him. fQ 

A Prayer for those, who desire to be preserved from profane 
cursing and swearing, -.-.-..92 

SERMON V. 

HOLY RESOLUTION* 

Job xxxiv, 31, 32.— Surely it is meet to be said unto God, I 
have borne chastisement, I will not offend any more: That 
which I see not teach thou me; if I have done iniquity, I 
will do no more. - - - - - - -"-95 

A Prayer for holy resolution. - - - - - 11Q 

SERMON VI. 

THE INTERCESSION OF CHRIST, 

1 John ii, 1 — My little children, these things write I unto 
you that ye sin not. And if any man sin we have an Advo- 
cate with the Father, Jesus Christ the righteous. - 114 

Praise and prayer in view of the mediation of Christ. • 124 

SERMON VII. 

THE INTERCESSION OF CHRIST CONSIDERED IN ITS 
PROPER INFLUENCE UPON SINNERS. 

The same text. 127 

A Prayer to attain the ends of Christ's intercession. - 138 

SERMON VIII. 

THE DANGER OF DELAY IN RELIGION. 

Acts xxiv, 25. — And as he reasoned of righteousness, tem- 
perance, and judgment to come, Felix trembled; and an- 
swered, Go thy way for this time; when I have a convenient 
season I will call for thee. --.-.- 141 

A Prayer under temptation to delay in religion. - - 157 

SERMON IX. 

DANGERS AND REFUGE, 

A subject suggested by the prospect of the year 1807. 

Psalm xlvi, 1, 2, 3, & 11.— God is our refuge and strength, a 



CONTENTS. V 

very present help in trouble. Therefore will not we fear, 
though the earth be removed, and though the mountains be 
carried into the midst of the sea; though the waters thereof 
roar, and be troubled, though the mountains shake with the 

swelling thereof The Lord of Hosts is with us; the God 

of Jacob is our refuge. - - 160 

Ejaculatory petitions for a mariner in danger. A brief prayer 
in a storm. ..... 174 

SERMON X. 

SALVATION ASCRIBED TO GOD. 

Jonah ii, 9.— Salvation is of the Lord. - - 177 

Thanksgiving and prater after deliverance from danger. 190 

Ejaculations for private use after deliverance from danger, 192 

SERMON XI. 

THE KEENEST AFFLICTIONS OFTEN THE GREATEST 
MERCIES. 

Gen. xlii, 36.— Joseph is not, and Simeon is not, and ye will 
take Benjamin away. All these things are against me. - 196 

A Prayer designed to be used on the occasion of a funeral, or 
sudden death at sea 209 

SERMON XII. 

THE INCOMPARABLE TREASURE. 

Matth. xvi, 26.— -For what is a man profited, if he shall gain 
the whole world, and lose his own soul? or, what shall a 
man give in exchange for his soul? - 213 

A Prayer 225 

SERMON XIII. 

THE CARE OF THE SOUL THE SUPREME CONCERN. 

The same text, ........ 22$ 

A prayer. 245 

SERMON XIV. 

THE GENERAL RESURRECTION AND FINAL RETRIBUTION. 
John v, 28, 29.— Marvel not at this: for the hour is coming, in 



Yl CONTENTS. 

the which all that are in the graves shall hear his voice, 
and shall come forth; they that have done good unto the 
resurrection of life; and they that have done evil unto the 
resurrection of damnation. .... . 248 

A Prayer in prospect of the general resurrection and final ret- 
ribution 269 

A Prayer to be read in a family on returning from sea. - 271 



ERRATA, 

Page 40, at the bottom, instead of "Taggart," read "Taggart's 
View; an interesting work recently published. The authour is a 
respectable divine of this State, and a member of congress." Page 
110, line 15, instead of •'you," read ''your." Page 115, line 2, in- 
stead of "do," read "does." In the same page dele []. Page 
157, line 2d from the bottom, instead of "these blessings," read 
"thy blessing." 



PREFACE, 



J 



Tue small volume now offered to the public, con- 
sists chiefly of sermons, addressed by the author 
to the seamen of his own parish, in annual dis- 
courses on the first Sabbath in March, according 
to the immemorial custom of the place. The 
first of the course was published in 1804; and 
the thought of publishing the whole was sug- 
gested by a very unusual mortality among 
the seamen of his parish, in the last two years; 
a mortality, which has greatly multiplied widows 
and orphans, has excited general sympathy, and, 
it is hoped, has disposed survivers to listen to in- 
struction with more than ordinary seriousness. 
The opinion of several ministers, living in sea- 
ports, very kindly expressed to this effect: That 
a volume adapted to seamen is particularly want- 
ed and inquired for; That the local circumstan- 
ces, which occasioned and in some measure give 
a complexion to the volume, have their correspon- 
dence in every seaport, and that what might seem 
peculiar to the seamen of one parish is, in a de- 
gree, common to this class of men every where; 
That any special attention rendered to this large, 
but too much neglected portion of the commu- 
nity, is always gratefully received, and, by the 
blessing of God, may be singularly useful; has 
encouraged the author to enlarge the volume, 
and to offer it for circulation beyond his own 
parish. To those discourses, originally addressed 
1 



2 PREFACE. 

to seamen, he has added a few others to render 
the whole a compend of instruction more full and 
appropriate. The subjects are, however, of gen- 
eral concern; and the volume may be useful on 
shore as well as at sea, in the country as well 
as in the town. 

Each discourse is followed by a short prayer, 
with the hope that both may be read to a ship's 
company on the Sabbath, or after a storm, or such 
occasions, as are alluded to in the discourses; 
and that these brief devotions may become the 
private companion and assistant of serious sea- 
men. 

As seamen are not men of leisure, and can take 
up a book only in the short intervals of labour 
and watching, some of the longer discourses 
have been divided into parts, that the reader may 
find frequent resting places, and not into distinct 
sermons, that, if time permit, he may pursue the 
connected subject to the end. 

The volume is now affectionately recommend- 
ed by the author to the masters ot vessels, officers, 
and seamen under his ministerial care. It is a 
fruit of his sympathy with them in many afflic- 
tions, and of his deep concern for them in their 
continual dangers and temptations. He comes 
to them in a dress entirely pastoral, and in the 
same simple manner, in which he has been ac- 
customed to address them from the pulpit. He 
alludes to many circumstances, which will be 
familiarly recollected by them, and he hopes with 
effect. In repeating these discourses from the 
press, he has thought it expedient to retain much 
of their original peculiarity, and to appear in 



PREFACE. 



them abroad as he appears at home, study- 
ing simplicity of speech, that he may be un- 
derstood by the humblest, and freely indulging 
in those expressions of tenderness, which are due 
from the pastor to his people, and which have 
their use iri promoting reciprocal affection. 

In that season of the year, when the greatest 
number of his seafaring parishioners are at home, 
they compose an interesting part of a large as- 
sembly. By their solemn attention in the house 
of God, and sometimes by the manifest emotion, 
with which they have received his counsels from 
the pulpit, particularly those, which were personal 
to them, he has been often encouraged. He hopes 
therefore not to be refused now he solicits in this 
little volume to go with them to sea. If admitted 
to be their companion and monitor, he will re- 
mark to them on the works and wonders of God 
in the deep; and will dissuade them from those 
sinful indulgences, which tend to destroy the 
soul, and from that presumptuous language, 
which awakens the divine indignation. He 
will improve a favourable moment to excite 
them to repentance and holy resolution; and, to 
animate them to return unto God,and to give them 
the fullest assurance of finding mercy if they do, 
he will present to their faith their mighty advocate 
at the right hand of the Majesty in the heavens. 
In the dangers which are thick around them, es- 
pecially in every extremity, he will admonish them 
to flee to God as a present and willing refuge; and, 
when the tempest is past, gratefully to acknowl- 
edge him, as the God of their salvation. Often is a 
companion and brother snatched from them by 



4 PREFACE 

death; on such occasions of surprize and grief, he 
will be with them, as one who comforteth the 
mourners. In a word, he will be with them in 
this little volume at sea, as he is personally with 
their families at home, anxious to unfold to them 
the worth of the soul, and to excite them, by 
every consideration of present comfort,of peace and 
hope in the dying hour, and of everlasting life and 
joyio regard the care of it as the supreme concern. 
And that they may have their minister with them 
as far as is consistent with this plan, he will lead 
them to the throne of grace in petitions consonant 
to his discourses and to the vicissitudes of the 
voyage. In this manner, so far as is practicable 
by so humble an expedient, he will continue to 
them the religious instruction and social devotion 
of the house of God, or at least of a pious -family. 

The author indulges the hope, and to his be- 
loved parishioners he freely expresses his earnest 
request, that these discourses may be read on suit- 
able occasions to the ship's company. It will 
lend them an interest, which otherwise cannot be 
expected; and some may hear them, who* 
cannot or will not read. In what a dignified and 
paternal attitude will the Captain, or one of his 
officers, appear, condescending to instruct his fam- 
ily and to lead them in devotion? It will strength- 
en the reverence and attachment of every gener- 
ous sailor to his commander, when he perceives 
the interest he feels in his highest welfare. 

The Sabbath is not a day of rest with mariners 
in the same degree as with others. But in pleas- 
ant weather surely the day can be hallowed with 
a solemn assembly, a discourse, and a social pray- 



PREFACE. 



er. This measure would not be without respect- 
able precedent. Not to mention the employment 
of chaplains in vessels of war, the interesting au- 
thor of "Christian Researches in Asia" remarks 
"The East India Company require the Command- 
er or Purser of every ship to read prayers on Sun- 
day, when the weather permits. The service is 
performed in many cases, in a serious and truly im- 
pressive manner; and the acknowledged good ef- 
fects in such cases convey the strongest recom- 
mendation of the measure which has been pro- 
posed."* 

Not unfrequently, it is apprehended, persons are 
found on board, who have never been taught to 
read. The author wasonce called to attend the dyi ng 
bed of a sailor, who most bitterly lamented his ig- 
norance of divine truth, and his inability to read 
the bible as the chief cause of it. If the number 
of this unhappy and, in our land, reproachful 
description, be not very considerable, humanity 
as well as christian charity demands some atten- 
tion to their instruction. Others, however, who 
have ability, may be indisposed to improve their 
leisure moments in reading. These are arguments 
for social reading; and more and stronger argu- 
ments might be urged for social prayer. And 
who, that cannot look through eternity, can cal- 
culate the happy effects of the simple exercise, 
which has been now recommended? A chapter or 
a discourse, impressively read by abeloved Captain, 
and folio wed by a solemn prayer, aided perhaps by 
the influence of a recent storm,or a sudden death,or 
the simple and melancholy rites of a sea funeral, 

*p. 255, 8vo. 219, 12mo. 8. T. Armstrong's editions-, 
*1 



( 

PREFACE. 



and, above all things else, by the divine blessings 
may make impression on the mind of the most 
heedless and ignorant, which shall end in salvation. 
This labour of love, due to a class of men so little 
favoured with privileges, so constantly beset with 
dangers, and so environed and impelled by temp- 
tations, it is confidently hoped that no serious and 
even no generous minded Captain (and such are 
most that sail) will withhold. To this charity let 
them be excited by the memorable words of Christ, 
(whose unparalleled example of condescension to 
the ignorant, the thankless, and the wicked for 
their instruction and salvation, should add sweet 
compulsion to his precept) Inasmuch as ye have 
done it unto one of the least of these my brethren, 
ye have done it unto me. 

While the author recommends the reading of 
the discourses and prayers as a social exercise at 
sea, he by no means designs to discourage the 
private reading of them. It is hoped that the 
sailor in a leisure hour will often take them up, 
when alone. It has been the author's object to 
prepare for him a compend of the most needful 
instruction, and to provide a word in season on 
every occasion. Is he unhappily embarked with 
profane companions? Let him fortify his mind 
against the influence of impious example and the 
force of ridicule and scoffing, by reading the 4th 
Sermon. He may find it of happy influence to 
read the 2d, and particularly the 3d Sermon, 
before exposing himself to the allurements of a 
populous town. A perusal of the volume will 
disclose otheruses of doctrine and caution,of coun- 
sel and consolation, to which it may be applied > 



PREFACE. 



The prayers, though particularly designed for social 
use, may be used in private, with such alterations 
as will be obvious to the reader. 

Though the author appears as a minister among 
his parishioners in this volume, he hopes it will 
not be the less interesting to other mariners on 
this account, nor less deserving of that encourage- 
ment, which the design has so promptly received 
in several maritime towns. 

The author cannot conclude this preface with- 
out expressing his grateful sense of the kindness of 
many of his brethren in the ministry, who have re- 
commended this work to the attention of their sea- 
faring parishioners. Their aid is important in this 
attempt to benefit an extensive class of the com- 
munity, whose temptations are many, and whose 
monitors are few. It has been also a circumstance 
most encouraging and grateful to his mind, that 
respectable merchants, in different towns, have^ 
doubtless with a view to distribution, liberally 
subscribed for a work, intended for the men, 
whom they employ. While mariners by their 
cheerful toils and deprivations are contributing to 
the wealth of the merchant, it is in him a truly 
Christian device to render them a gratuitous re- 
ward in spiritual things. 

With the most fervent prayers to the Father 
of lights that it may be instrumental of good to 
the souls of men, the Author submits the work to 
mariners and the public, and is 

their sincere friend 

and humble servant, 

Beverly. Dec. 1811, A. A- 



SERMON I. 



THE WORKS AND WONDERS OF GOD IN THE DEF^, 
OBSERVED AND IMPROVED. 

Psalm cvii, 23, 24. 

They that go down to the sea in ships, that do business in great waters; 
these see the works of the Lord, and his wonders in the deep. 

JL HIS beautiful psalm is particularly designed to 
show the duty of a devout regard to God, and 
the efficacy of prayer. The sacred writer instan- 
ces in "travellers in the desert, who have lost 
"their way, prisoners, sick people, mariners, hus- 
"bandmen, even whole countries, who, he shows, 
"are made strangely prosperous, if they have a 
"regard to God; and, on the other side, fall into 
"great misery, if they neglect him."* The de- 
scription of each class of men, adduced to illus- 
trate the general remark, is very pointed and af- 
fecting, and is closed with this earnest exhorta- 
tion: that men would praise the Lord for 
his goodness, and for his wonderful works to 
the children of men. 

We have selected a passage from the mari- 
ner's portion in this psalm, to give occasion to a 
particular address to a considerable number in this 
assembly, who may soon leave us, to do business 
on the mighty waters. Several circumstances 
render this occasion a solemn one. It is a part- 

•Patric. 



10 THE WORKS OF GOD IN THE DEEP, 

ing with souls, committed to my charge, if not 
final, at least for a season, leaving us, they will 
be removed from the reach of admonition, which 
will be constantly repeated to those who remain. 
They will cease to have the enjoyment of many 
of the means of grace, and may also fall into 
special temptations to forget God and the great 
concerns of religion. The regular return of sab- 
bath privileges, of temple worship, of social 
praise, of ministerial instruct! on,and holy ordinan- 
ces, will be interrupted. Add to this, they are 
departing into dangers, from which they may 
never return. These circumstances being justly 
affecting both to them and their pastor, I hope 
they will attend to this address with great serious- 
ness, and will indulge me with being very 
particular and earnest in those counsels, with 
which I design to occupy the greater part of this 
discourse. 

Let the text lead us, 

I. To consider those works and wonders of 
God , which seafaring men constantly behold in 
the deep. 

We will then endeavour, 

II. To apply the subject to them, suitably to 
their employment and situation. 

I. Let us consider those works and wo?iders of 
God in the deep, which seafaring men constantly 
behold. 

1. The works of God in the deep. 

Says the Psalmist, The sea is the Lord^s, and 
he made it. It is a world of wonders; who can 
look upon it without admiration bordering on ter- 
rour? When it displays to our eyes an unruffled 



OBSEKVED AND IMPROVED. H 

bosom, and is like a boundless sheet of glass, re- 
flecting the image of heaven, the azure sky and 
sun by day, and the moon and stars by night, 
what an august spectacle do we comtemplate! 
Behold it, at another time, tempest-tost, when 
God commandeth and raiseth the stormy wind, 
which lifteth up the waves t hereof \ See yonder 
distressed vessel; they mount up to heaven; they 
go down to the depths; their soul is melted be- 
cause of trouble. How T sublime and terrifick is 
the w 7 orld of waters in this dreadful commotion! 
Great and marvellous are thy works, Lord God 
Almighty. 

These are views of the ocean, often presented 
to the mariner, which the dullest spectator cannot 
behold uninterested. Yet the surface, however 
varied by calm or storm, shows not half so many 
wonders, as lie beneath it. A short discourse can- 
not admit many things on this inexhaustible sub- 
ject; I will mention a few, which should engage 
the thoughtful and pious, while they move upon 
the face of the deep. 

When we expose water for any time to the sun 
and air, we perceive that it soon loses its saluta- 
ry qualities, becomes offensive, and is even pesti- 
lential. How is it that the ocean is preserved from 
corruption, so that it is a fit and pleasant abode 
for the innumerable creatures, which live and play 
in it; and its very vapours are not only harmless, 
but even salutary to men, who sail on its bosom 
or live on its shores? This is effected in the w r ise 
providence of God by the immense body of salt; 
by which the waters are impregnated, and that 



12 THE WORKS OF COD IN THE DEEP, 

continual motion, in which they are preserved by 
wind and tide* 

With respect to living creatures, the ocean is 
doubtless in a great measure a world unknown 
to us. We are ignorant of the treasures and of 
the inhabitants, which lie hid in its dark 
and unfathomable caverns; but, judging the 
unsearchable parts of the ocean by those, 
which we can penetrate and examine, or judging 
of the waters by the land, we may believe every 
part well inhabited. It is said that every portion 
of air, every handful of earth, and every drop 
of water, is animated with living creatures, 
chiefly too small to be discovered by the naked 
eye. It is generally observable also in the watry 
world, that in proportion to the body of waters, 
collected together in a pond or lake, a sea or 
ocean, is the size of creatures found in them. 
What vast and wonderful creatures, therefore, is 
it supposeable from analogy, must inhabit those 
largest oceans on the globe, which the adventur- 
ous mariner has been able but very imperfectly to 
explore. 

Without entering the field of conjecture, enough 
has been discovered of the inhabitants of the deep 
to claim our grateful wonder and praise to their 
great Creator. The variety of kinds and of spe- 
cies is almost infinite; large and small; some to 
devour, and others to be their victims; some ex- 
cellent for their strength, others for their beauty, 
and others for their usefulness and comfort to 
man. There is that leviathan, whom God hath 
made to play therein* He makeih the deep to 

* Psalm civ, 26. 



OBSERVED AND IMPROVED. 13 

boil like a pot; he maketh the sea like a pot of 
ointment. He maketh a path to shine after him; 
one would think the deep to be hoary. Thus he 
is described in Job.* % 

To pass by other surprising works of God in 
the deep, astonishing is that inexhaustible supply 
of fish, which several thousands of enterpris- 
ing men are annually employed in taking 
on the banks of Newfoundland, without appear- 
ing in the least to diminish their quantity in the 
course of a century. How worthy also of grate- 
ful notice is the circumstance that fish are found 
on the Grand Bank, not young and old, but all 
in full size, as if kind Providence had nurtured 
them in other places, perhaps inaccessible by hook 
and line, and had conducted them to that spot, as 
a convenient place of delivery to his dependant 
creature man. Who can fail to observe the mer- 
ciful goodness of God, who has caused these fish, 
and those animals and birds, which are most use* 
ful to man, the fastest to multiply and the most 
to abound; while noxious creatures propagate 
slowly, and seldom appear to annoy us? How 
manifold are thy works, Lord God Almighty, 
in wisdom hast thou made them all! 

Such are some of the works of God, of which 
our seafaring brethren are spectators. In the 
deep also, 

2. They see many wonders of his providence. 

We all indeed are dependant on the providence 
of God for our being, and for any comfort and 
success, which we enjoy in the world. The hus- 

*xli, 31, 32. 

2 



J 4 T HE WORKS OF GOD IN THE liEET, 

bandman must look to God for his seed time and 
harvest, for the former and the latter rain; and 
for all which he gathers for man and beast. Yet 
the scene of providence occasionally appears more 
marked with affecting changes on the water, than 
on the land. A wind or storm, from which we take 
safe refuse in our houses, brings the mariner into 
the jeopardy of his life. He has no place of re- 
treat; he must meet the howling tempest and sub- 
sist as he can amid the war of elements. Hence 
with just concern he watches the sky. and perhaps, 
with the Prophet of Israel apprehends important 
change from a cloud, rising out of the sea, no big- 
ger than a man's hand. Frequently his fears are 
realized; and he perceives the vessel at the mercy 
of the winds, suffering no control from those on 
board, and hastening to the shore and to almost 
certain destruction. Many in this assembly have 
at times felt this to be their own situation; and 
did you not also look up with the conviction that 
God only could deliver you? You cried unto the 
Lord in your trouble? and he bi*ought you out 
of your distresses. He made the storin a calm, 
so that the waves thereof were still. Then ware 
you glad, because you were quiet; so he brought 
you to your desired haven. Then praise the 
Lord for his goodness, and for his wonderful 
wo7 % ks to the children of men * 

It is not uncommon for us to hear the mariner 
talking over his dangers and hair-breadth escapes. 
Surely they were so many occasions of divine 
kindness and interposal in his behalf. At one 

♦Contes . 30. 31. 



OBSERVED AND IMPROVED. \ ~y 

time the wind died away, or shifted to another 
point, so as just to save him from a rock or shore: 
Will he ascribe this to chance? or to Him, who 
gathercth the wind in his hand? At another time 
a friendly vessel picked him up in the midst oj 
the ocean, floating on an oar, or exposed in an 
open boat. Will he call this a lucky accident, 
and be grateful only to his human deliverer? or 
also to Him, whose watchful providence brought 
the deliverer timely to his relief? In regard to ail 
these occasions, let him say with devout emo- 
tion, / have seen the wonders of the Lord in the 
deep. 

We sometimes hear our brethren, who draw 
treasures out of the water, remarking that they 
have been lucky and made excellent fares. Let 
them not forget whose blessing it is, which mak* 
eth rich. Let them not ascribe too much to their 
own skill or industry; though a blessing com- 
monly attends the industrious. Let them be 
very cautious, lest the Prophet's description of 
some in his time should be applicable to them: 
They take up all of them with the angle, they 
catch them in their net and gather them in their 
drag; therefore they rejoice and are glad: there- 
fore they sacrifice unto their net, and burn in- 
cense unto their drag; because by them their por- 
tion is fat and their meat plenteous * 

Having considered some of those works and 
wonders of God in the deep, which seafaring 
men behold and experience, I shall now endea- 
vom\ 

*Kab. i, 15. 16. 



10 THE WORKS OF GOD IN THE BEEP, 

II. To apply the subject to them suitably to 
their employment and situation. 

This, my brethren, you will permit me to do in 
several distinct counsels or exhortations, which I 
think of great importance to be observed in your 
seafaring life. As. 

1. Are the works and wonders of God in the 
deep so great, so surprising, and affecting? Then 
suffer not your minds to grow careless and ut> 
observing of them. Things which are familiar 
we are apt to behold only with a glance, and to 
think little of them. But let not this be the case 
with you. When you look upon the vast ocean, 
think how great He is, who made it; how mighty 
He is, who hath assigned to it a habitation, and 
fixed his bars, where its proud waves are stayed* 
Let what you behold lea J you to think also of 
the wisdom of God; it is wonderfully declared 
by that amazing multitude of living things, with 
which the waters are filled; and also by that di- 
vine art, with which God preserves the water in 
a salutary state, purifying it with salt, fanning it 
with breezes, and swelling it with tides. 

Let it be a point of great interest and impor- 
tance with you to realize the providence of God; 
that this great family in the deep are all fed by 
their Maker. Of them particularly the Psalmist 
speaks — These wait all on God, that he may give 
them their meat in due season. But especially 
bring the idea of divine providence home to your- 
selves; and while you lie on the bosom of the 
watery waiting and seeking your subsistence, look 

Mob xxxviii, U, 



OBSERVED AND IMPROVED. 17 

upward with a sense of your dependance; ac- 
knowledge, gratefully acknowledge it. How strik- 
ingly is your case described in that same excel- 
lent psalm, to which I have just referred; I mean 
the 104th, which I recommend to your particular 
attention — That thougivest them, says David, they 
gather. How pleasingly does this text show the 
providence of God and human industry consist- 
ently working together! You pull the treasure 
out of the water; but, I may say, GOD brings it 
to your hook. 

If you acknowledge the providence of God in 
the success of your labour, be sure to acknowledge 
it in the preservation of your lives. The sea is a 
grave always open for the mariner; thousands 
have been buried in it. G forget not the kind 
hand, which, unseen, hath delivered you from all 
your perils. In all your ways acknowledge God y 
and he shall direct your steps. 

2. If you are thus thoughtful, it will be the less 
difficult for you to keep my second counsel, 
which I will express in words of holy scripture — 
Stand in awe, and sin not* This is the grand 
point; and, in order to carry it, call to your aid 
all the solemn considerations of the preceding 
head. Surely, with these present to your minds, 
you will stand in awe; and, standing in awe, you 
will not dare to sin. Cultivate, therefore, an habit- 
ual sense of the Almighty Maker of sea and land; 
of his dreadful power, his unerring wisdom, his 
perfect goodness, his omnipresence. Remem- 
ber the words of the Psalmist, If 1 dwell in thf 

* Psalm ir,. 4r y 



18 THE WORKS OF GOD IN THE DEEP, 






uttermost parts of the sea, even there shall thy 
hand lead me, and thy right hand shall hold me.* 
If you are tempted to sin, consider you have no 
refuge from the dangers around you but God; 
and will you forfeit this? You have but one effec- 
tual Helper; and will you provoke him against you? 
As against all sin, so particularly against the 
sin of profaneness, let me solemnly caution you. 
I would not wish to conceal my reason for being 
in this respect particular; it is, that seafaring men 
are said most frequently to fall into this sin. I 
by no means consider the charge applicable to all 
in this way of life. I rejoice in believing, and 
even in being informed, that many of you are 
free from this dreadful impiety. With all those, 
whose consciences convict them of this sin, let 
me earnestly expostulate. do not this abomin- 
able thing, which God hateth. It is a crime di- 
rectly against himself; and he declares that he 
will not hold him guiltless, who taketh his name 
in vain. Will you attempt to excuse yourselves 
with saying you mean no harm by profaneness; 
that you fall into it through carelessness? This 
is what offends your Maker, that you can be 
careless in regard to him; that you can trifle and 
sport with his dreadful name. Think you that the 
third commandment intends only malicious blas- 
phemies? I will not hold him guiltless, saith God, 
who taketh my name in vain. This expression 
marks the very sin, which you so freely commit. 
Let me entreat all, who are thus guilty, to think 
justly of the horrid impiety, and to repent and 

*Psalra exxxix, 9 % id. 



OBSERVE© AND IMPROVE*. \Q 

offend no more. In that storm, to which the pro- 
phet Jonah was exposed, every mariner cried to 
his God for deliverance. This should be and I 
trust is the case with you, when in like distress 
and danger. But can you, with hope and confi- 
dence, open that mouth in prayer, which has been 
commonly employed in venting blasphemies? 
When the sky is serene and the ocean calm, bar 
not that door by your profaneness, which you 
wish may be open to your prayers in a tempest. 

3. Let the constant view, which you have of the 
works and wonders of God in the deep, render 
you devout. Think it not enough, my brethren, 
that you lay so much restraint on the tongue, as 
not grossly to violate the third commandment. 
It is mentioned in holy scripture as a great 
sin to forget God, as it is inculcated also as a 
great duty to remember our Creator. By being 
devout I mean that you have a temper of mind 
habitually serious and pious; and that every day 
you offer unto God thanksgiving and prayer. 
Let every day be opened and closed with a hum- 
ble address to your Maker. If this you do with 
a sincere mind, with what hope and confidence 
will you be able to flee to him as your friend in 
the hour of tempest, danger, and death. 

4. Let me exhort you not to forget your past 
dangers and deliverances. These very many of 
you have experienced, some several times, and 
many of you on your late return from sea. 
Then, with some of you, your hope was as the 

giving up of the ghost. You were weary, die- 
heartened, exhausted, despairing: then, when you 
could do no more, GOD brought you salvation, 



20 THE V/ORICS OK GOD IN THE DEEP, 

And will you forget it? You received distin- 
guishing mercy Alas! your brethren, where 

are they? Not one sad messenger arrives to 
tell.* — May the impression of that scene attend 
you now to sea, and, through the grace of God, 
have the most salutary effects upon your hearts 
and conversation. Jonah was in danger and 
was delivered; what was his resolution? / will 
sacrifice unto thee with the voice of thanksgiv- 
ing; I will pay that that I have vowed; salva- 
tion is of the Lord .f Go, and execute the same. 

5. You are about to take leave of your fam- 
ilies; then prayerfully leave them with God; and, 
while absent, commend them every day to his 
mercy and care. This you can do, and this is 
all, that you can immediately do for them. For 
a season your wives must lose the solace of your 
conversation, and your children the benefit of 
your counsels; but your prayers, if fervent and 
sincere, may avail them much. Bearing your 
families habitually on your hearts before God, 
humbly submitting them both to his care and his 
disposal, you will be well prepared to meet them 
again, wjiether they have been visited in your 
absence by the smiles or strokes of his providence. 
What changes may occur God only knows. The 
experience of some of you in the past season was 
truly affecting. 

6. While diligent in your occupation, seeking 
treasures hid in the sea, remember there is a 

•There was allusion in this passage to the loss of a schooner in the an- 
tumn of 1803* belonging to Beverly, with seven men and two boys •/*■ 
feoardt 

fJonah ii> 9* 



OBSERVED AND IMPROVED. 21 

dearer treasure, which you ought to be ever seek- 
ing. While you perceive your dependance on 
the providence of God to secure your temporal 
subsistence, for this infinitely more precious trea- 
sure, this meat, which endureth to eternal life, 
feel and acknowledge your dependance on the 
grace of God. Because removed from our wor- 
shiping assemblies, and from some of the means 
of grace, do not for a moment think that you 
may be remiss in religion, Rather double your 
diligence to improve the means, which you still 
may have. You will by no means neglect to 
carry with you what the brave and the pious Ad- 
miral Nelson calls his cabin companion, a bible. 
With this be familiar; consult it constantly as 
your guide, and repair to it as your solace from 
fatigue, and your support in danger. 

Remember the Sabbath day to keep it holy. 
Though your ears may not be saluted with the 
pleasing, solemn sound of the church bell, calling 
you to public worship; yet do not forget that this 
blessed day is equally holy on the sea and on the 
land. You need not deny yourselves the plea- 
sure of social worship. It is indeed your duty; 
and remember you may obtain the promise — 
Where two or three are gathered together in my 
name, there am I in the midst of them* Should 
any one of you be tempted to employ holy time 
in secular business, I recommend to him a strik- 
ing passage in the history of the Israelites in the 
wilderness. While they lived on manna, if they 
gathered in any day more, than was consumed 

♦Mf.tt. xviii, '20. 



22 THE WORKS OF GOD IN r THE DEEP, 

that day, it corrupted and bred worms; except 
what they gathered on the sixth day for the Sab- 
bath, which remained sweet and good. This may 
show you that God by his blessing will supply 
that, which might seem to be lost by suspending 
labour on his day. Bring this thought home to 
yourselves, and be persuaded that no man is the 
richer by any unnecessary labour in holy time. 
All, that a man might seem to collect on this 
day, will be like that surplus of manna, gather- 
ed by covetous Israelites, which bred worms. 
Ever remember that the blessing of God on secu- 
lar business is worth more, than one day's labour 
in seven; without it, the other six days are 
spent in vain. I urge the observation of the Sab- 
bath by more solemn and awful considerations; 
by the authority of God in the fourth command- 
ment; by the resurrection of Christ and the com- 
pletion of the work of redemption, of which the 
christian sabbath is designed to be a perpetual 
memorial; and by the fitness of this, as a mean, 
to break excessive worldly mindedness, and to 
fix attention on those great realities, which the 
gospel reveals and men are so apt to forget. 
Turn away thy foot from the Sabbath there- 
fore, from doing thy pleasure on God's holy day; 
and call the Sabbath a delight, the holy of the 
Lord, honorable* 

Finally; let me exhort you to cultivate affec- 
tion among you. Each vessel is a dwelling, and 
the company on board is a family, a family of 
brothers. I hope you will not need the caution, 

•Matt, xviii, 20, 



OBSERVED AND IMPROVED. 23 

which wise Joseph gave to his brethren — See that 
you fall not out by the way* Let the law of 
kindness be in your tongue; it w r ill alleviate your 
toil. By a modest and affectionate conversation, 
endeavour to supply the want of those domestick 
endearments, which at home you enjoy in your 
families. Especially be gentle monitors to one 
another in things of eternal moment. Steadily 
discountenance profaneness, and reprove intem- 
perance. Exhort one another daily, while it is 
called to-day; lest any of you be hardened through 
the deceitfulness of sin.-f May the Lord enable 
you to answer in character and final happiness to 
those, described in the close of the Old Testa- 
ment.:!; — Then they, that feared the Lord, spake 
often one to another; and the Lord hearkened and 
heard it: and a book of remembrance was written 
before him for them that feared the Lord, and that 
thought upon his name: And they shall be mine, 
saiih the Lord of Hosts, in that day, when I 
make up my jewels; and I will spare them, as a 
man spareth his own son that serveth him. 
Then shall ye return, and discern between the 
righteous and the wicked; between him that 
serveth God, and him that serveth him not. 

Beloved, I wish above all things that you may 
prosper and be in health, especially that your 
souls may prosper: and I commend you to God, 
and to the word of his grace, which is able to 
build you up, and to give you an inheritance 
among all them, which are sanctified. 

*Isa. lviii, 13. ^Heb. iii, 13. ^Malachi iii, 16, 17, 18. 



24 A PRAYEK TO BE USED, 



A PRAYER TO BE USED, WHEN COMMENCING A VOYAGE, 

If the prayers are found too long on particular occasions, they can be 
* abridged by omitting the portions inclosed in [ ]. 

O Lord our God, thou art very great; thou art 
clothed with honour and majesty; who coverest 
thyself with light as with a garment; who stretch- 
est out the heavens like a curtain; who layest the 
beams of thy chambers in the waters; who mak- 
est the clouds thy chariot, and walkest upon the 
wings of the wind. Thou laidst the foundations 
of the earth, that it should not be removed for 
ever Thou coveredst it with the deep as with 
a garment. O Lord, how manifold are thy 
works! in wisdom hast thou made them all: the 
earth is full of thy riches; so is this great and 
wide sea. While we go down to the sea in 
ships and do business in great waters, O teach us 
with grateful admiration to observe the works of 
the Lord and thy wonders in the deep. May 
we tremble before that power, which command- 
eth and raiseth the stormy wind, which lifteth up 
the waves thereof; and adore that mercy, which 
preserveth us from destruction, while we mount 
up to the heaven and go down again to the 
depths, and our soul is melted because of trouble. 
Often hast thou quieted the tempestuous waves, 
when we were ready to sink beneath them, and 
hast brought us to our desired haven. O that we 
might praise the Lord for his goodness and for 
his wonderful works to the children of men! 

While with fervent thanksgiving we remember 
thy past mercies, we implore the continuance of 



WHEN COMMENCING A VOYAGE. 2,3 

thy watchful care, now that we are again to be 
exposed in this world of perils. Permit us to re- 
joice in our going out, and to offer to thee the 
sacrifices of righteousness. Save us from the 
angry tempest and from destructive lightning; 
preserve us from disastrous shipwreck and from 
fatal accidents. Protect us from the power of 
violent men, and prosper our lawful business. 
Grant us of the abundance of the seas and of 
treasures hid in the sand. Preserve our health 
from contagion and our souls from death. For 
these temporal mercies we desire to feel our de- 
pendence on thy providence; and while we be- 
hold creatures innumerable all waiting on God 
and receiving their meat in due season, may we 
joyfully trust in thee as the God of our salvation. 
O thou God of grace and consolation, with far 
greater solicitude would we beseech thee to deliv- 
er us from the dangers, which beset our immor- 
tal souls. Convince us how great they are; and 
give us a deep sense of our sins as the cause of 
them; and grant that we may feel that godly 
sorrow, which worketh repentance to salvation; 
and that all our past thoughtlessness and vanity, 
lust and impiety, neglect and transgression may, 
through thy rich mercy in Jesus Christ, be blot- 
ted for ever from the book of thy remembrance 
We pray that we may not be lett to continue in 
sin. Lead us not into temptation, but deliveru* 
from evil. Preserve us in thy fear ail the day 
long, that we may stand in awe and sin not. 
Especially dispose us to remember the sabbath 
day to keep it holy. May we ever esteem the 
sabbath a delight, the holy of the Lord, honour- 
3 



2Q A 1'RAYER TO BE USED, 

able; and improve the day in devout remem- 
brance of thine unspeakable gift to a revolted 
world, and in serious meditation upon the glorious 
doctrines and the perfect precepts, the spotless ex- 
ample and effectual sacrifice of the Lord Jesus 
Christ, who gave himself for us that he might 
redeem us from all iniquity. 

Most merciful Father, we implore thy blessing 
upon our little family in this floating dwelling. 
Enable us to live together, as a band of brothers; 
to cherish for each other the kindest affection; to 
bear one another's burthens, and to fulfil the law 
of love: ever remembering that God is love; and 
that they who dwell in love, dwell in God, and 
God in them. Let no strife for a moment enter 
among us, nor any profane or filthy conversation 
defile our lips and provoke thy displeasure. By 
a cheerful and modest deportment, by serious and 
improving discourse, by reading thine inestimable 
word, and by social and secret prayer, may our 
hearts be solaced in the absence of our domestick 
endearments, and our minds improved, notwith- 
standing many of our religious privileges are sus- 
pended. 

The dear families, which we have left behind, 
we commend to thy gracious care. Be the light 
and the health of their countenance; preserve them 
from disease and death; from sin and spiritual 
ruin. Sustain our beloved partners under the 
cares and burthens, which are increased upon 
them by our absence; and grant to them wisdom 
from above to guide the house and to train the 
children in the nurture and admonition of the 
Lord. May the children be dutiful to them; and 



WHEN COMMENCING A VOYAGE. 27 

our sons prove as plants, grown up in their youth, 
and our daughters as corner-stones, polished after 
the similitude of a palace. And, gracious God, 
indulge us to return once more to the embraces 
of those who are most dear to us upon earth, and 
to join them in grateful offerings to the God 
of our salvation. If this be denied us in thy wise 
and good providence, we desire humbly to sub- 
mit to thy holy will. If death and sudden death 
be designed for us, O deny us not thy grace to 
prepare for the great event; grant that it may be 
always our great concern, to seek first the king- 
dom of God and his righteousness, and so to 
prosecute our path through the ocean and through 
life, that we may finally attain the haven of ever- 
lasting rest, through Jesus Christ our great high 
priest and intercessor. Amen, 



28 FLESHLY LUSTS DEF1KHD AX» 



SERMON II. 






FI.KSHLY LUSTS DEFINED AND SHOWN TO BE INEX; 
CUSABLE. 

1 Peter ii, 11. 

Dearly beloved, I beseech you, as strangers and pilgrims, abstain froaa 
fieshlj lusts, which war against the soui. 

IN these words the apostle breathes an affection- 
ate solicitude for the Christians, to whom he 
wrote. They had recently been converted to the 
faith; and he was greatly anxious that, as obedi- 
ent children, they should not fashion themselves 
accoi*ding to the former lusts in their ignorance; 
but, as he who had called them was holy, that 
they should be holy in all manner of conversa- 
tion ..* He wished it to appear to all the Gen- 
tiles, among whom they were scattered, that 
Christianity wrought the most excellent effects, 
and that its converts were made a chosen genera- 
tion . a royal priesthood, an holy nation, a pecu- 
liar people* to show forth the praises of him, who 
had called them out of darkness into his mar- 
velhus lights In what manner those lusts were 
practised among the Gentiles may be seen in the 
first chapter of the epistle to the Romans. 
1 f the first converts, in any good degree, lived up 
to the pure instructions of the gospel, their man- 
ners must have exhibited a very striking contrast 
to those of their heathen neighbours. 

*Cbap. i, 14, 15. |Chap. ii, 9, 



SHOWN TO BE INEXCUSABLE. 29 

We have enjoyed the same instructions from 
childhood in this land of bibles and sabbaths; yet 
the manners of many seem to correspond to the 
heathen rather than to the Christian model. The 
prosperity, which has flowed into the country for 
a course of years,* especially into the commercial 
part of it, spreading the temptations of dissipa- 
tion before the humblest classes in society, has 
concurred with the natural bias of men's hearts 
to produce a depraved state of morals. So far as 
admonition can go, I am anxious to guard my 
people and, not less than others, my seafaring 
brethren against those vices, which, if I mistake 
not, are becoming, to a melancholy degree, prev- 
alent in the land. While I look over this assem- 
bly, I can with much sincerity adopt the affec- 
tionate and solicitous address of the apostle. 
Dearly beloved, I beseech you as strangers and 
pilgrims, abstain from fleshly lusts, which war 
against the soul. 

It is my design, 

I. To inquire what those lusts are, which are 
described and condemned in this passage; and, 

II. To obviate some of those insinuations, by 
which the sensualist and infidel endeavour to 

justify or palliate them; closing the present dis- 
course with practical remarks, resulting from 
these views of the subject. 

I. I inquire what those lusts are, which are 
described and condemned in this passage. 

The word lust is used almost uniformly in both 
testaments to express the coveting of that which 

•Delivered in 1806. 

*3 



SO FLL3HLY LUSTS DEFINED AfUl 

is criminal, or the desire of that which is inno- 
cent in itself in a criminal degree, or in a forbid- 
den manner. The term fleshly declares the origin 
and nature of the lusts prohibited in the text. 
They are desires, which are natural, but carried 
to excess; bodily appetites, originally designed for 
the preservation of the individual and of the spe- 
cies, indulged inordinately. That they be gratified 
under certain restrictions is innocent and neces- 
sary. It is only when they demand indulgence 
to the degree, which defeats the end of the Cre- 
ator, or in the manner which reason and sacred 
scripture forbid as irregular, that they are fleshly 
lusts, which war against the soul. 

It may be asked — "If the same desires are in- 
nocent in one degree and criminal in another, 
how is it possible to determine the boundary be- 
tween duty and sin, between healthful appetite 
and lust?" 

On moral and religious subjects the lines of 
right and wrong, of innocent and criminal, ap- 
proach each other; and cases of conscience may 
occur, in which the honest may hesitate how to 
decide. It is not always easy to determine the 
bounds between liberality and profusion; between 
prudence and withholding more than is meet; 
between holy zeal and intemperate ardour. And 
in the present case, the limit between the utmost 
innocent indulgence of appetite and the beginning 
of lust may not be very perceptible. But I add, 
it is not of practical importance that the precise 
boundary be perceived. The man, who consults 
his safety and his duty, must not adventure to 
the very brink of sin; must not expose a frail 



SHOWN TO BE INEXCUSABLE. 31 

heart to the temptations, which environ the 
neighbourhood of transgression. Sound discretion 
requires that he stop far short of tins on ground, 
which is certainly correct, and habitually prac- 
tise a virtuous self-denial. Those alone will go 
and speculate farther, whose heads are always 
engaged to find excuses for their hearts. 

There can be no serious difficulty for a sincere 
man to determine between appetite and lust, it he 
will consult the guides, which his Creator has 
given him. He must use his reason; he must 
listen to the prompt monitor, which God has 
placed in his breast And, as these in themselves 
are very fallible, they must be enlightened by the 
word of God. This being faithfully done, he 
cannot often be in painful doubt with respect to 
duty. Reason at once declares that every degree 
of indulgence is criminal, which injures the health 
or even remotely tends to impair the constitu- 
tion. With the same certainty it will decide those 
gratifications to be criminal, which are inconsist- 
ent with the peace and comfortable maintenance 
of the family; which dissipate that property, 
which is due to others, as matter of justice or 
charity, or which tend in any way to injure in- 
dividuals or society. I may confidently repeat, 
if reason is preserved unimpaired and free; if con- 
science remains vigilant and tender; and the scrip- 
tures are consulted with the fair intention of 
learning and fulfilling the divine will, there can 
be little apprehension of fatal mistake. The 
danger lies in corrupting these sacred centinels. 
They may be corrupted; I speak of reason and 
conscience: and even the word Qf God may be 



32 FLESHLY LUSTS DEFINED ASB 

perverted to countenance principles, which remove 
the restraint, that word was designed to impose on 
the baser passions. The writings and conversa- 
tion and lives of infidels and sensualists make it 
manifest that the immortal mind itself may be- 
come the slave of the body; and, by calling good 
evil and evil good, putting darkness for light 
and light for darkness, and bitter for sweet and 
sweet for bitter* conduct to pleasures, which de- 
grade, deliie, and destroy them both. Something 
of this perversion of reason and conscience may 
be seen in those insinuations, by which the sen- 
sualist and infidel endeavour to justify or palliate 
their lusts, and which I am to attempt, 

II. To obviate. 

The insinuation, which has ruined thousands 
and millions in the lower as well as higher classes 
of mankind, may be expressed in this simple 

question ''Can it be so mighty an offence to 

satisfy desires, which God hath implanted within 
us, and which must have been natural to man in 
his primeval innocence?" 

In reply, I repeat what has been already sug- 
gested Under certain restrictions, it is no offence 

at all. These desires were given on purpose that 
they might be gratified; and altogether to deny 
them would be as criminal and as fatal, as unlim- 
ited indulgence. Voluntary and persevering ab- 
stinence from meat and drink is suicide, as to eat 
to surfeit, and to drink to drunkenness is linger- 
ing death by poison. Innocence and duty are 
found in neither extreme. 

•Isaiah r, 20. 



SHOWX TO BE INEXCUSABLE. 3S 

If by satisfying those desires be intended ex- 
cessive or irregular gratification, the question as- 
sumes an entirely new form. "Why is it a crime 
to indulge natural desires excessively and irregu- 
larly?" The answer is obvious and irresistible — 
Because reason and conscience, the nature of man 
and the word of God all forbid it. The irrational 
animal gratifies his appetites to the full, and is 
innocent. In doing this he is submissive to in- 
stinct; and instinct is the highest principle of his 
nature given to prompt and restrain his appetites. 
But man, a creature of higher rank, is a moral be- 
ing; and is therefore subjected to the guidance and 
restraint of principles entirely different and su^ 
periour. If some of mankind are willing to de- 
scend to the level of irrational creatures, and aspire 
to no perfection, or pleasure, or end above them, 
they cannot do this and be innocent. They 
cannot divest themselves of their moral nature; 
they cannot descend below accountability. They 
may esteem conscience and revelation their mis- 
fortune; but they cannot escape from the sacred 
obligations, which they impose. They may say 
in their heart, There is no God;* they may wish 
there were none, and no future world, and no 
resurrection to judgment, and no eternal retribu- 
tion. They may forget these things; and, by the 
abuse of reason and of conscience, may come to 
disbelieve them, and to mock them as visionary. 
But neither their unbelief, nor their wishes, nor 
their stupidity, alters the case. God and eternity 
are realities; and though they live as brutes, they 
must die and be judged as men. 

* Psalm xiv, t. 



34 FLESHLY LUSTS DEFINED AND 

Men, wishing to devise excuses for their pleas- 
ures, sometimes take high ground, and question, 
"Whether it be consistent with the goodness of 
God to work such temptations, as they may 
choose to call them, into the very nature of man- 
kind." # 

It is a bold assumption to arraign at the bar 
of a creature Him who made us, and to question 
his ways as unequal. If there be any weight in 
the objection, it implies, if I may use the pre- 
sumptuous expression, that God hath not a right 
to create beings, except they be perfect; incapable 
of choosing good and evil; in other words, inca- 
pable of sin. For if it be granted that the divine 
Being could consistently form such creatures as 
we are, and place them, as he has placed us, in 
a state of trial; there can be no possible reason 
why that trial should not in part consist in the 
management of our appetites. Whether the con- 
flict be with external enemies, or foes within; 
whether we be called to overcome an enticing 
world, to vanquish a spiritual adversary, or to 
crucify the flesh, with the affections and lusts^ 
to one or all of these there can be no reasonable 
objection; none, whether our trial be made to 
consist in total abstinence from the fruit of one 
tree, as in Paradise, or in abstaining from the ex- 
cessive use of those good things, the temperate 
and regular use of which God has freely per- 
mitted. 

These points, I conceive, will be readily grant- 
ed; and also that it is exceedingly like atheism 

• Sherlock. fGalatians v, 24, 



SHOWN TO BE INEXCUSABLE. 35 

not to grant that what the divine Creator has 
done he had a right to do, and has done in per- 
fect consistency with his goodness and every other 
perfection of his nature. Therefore without set- 
ing up for criticks upon the divine plan, it be- 
comes us to bend the whole force of reason and 
conscience to conform to the divine will; fully 
assured that in so doing we shall not only glorify 
our Creator and promote the well being of his 
creation, but in the best manner and to the high- 
est degree shall secure the perfection and felicity 
of our own being. 

PART II. 

Having taken a general view of fleshly lusts 
and of those loose hints, which are sometimes 
dropped in order to justify the indulgence or ex- 
tenuate the guilt of them; I shall close the present 
discourse with such practical remarks as are sug- 
gested by this branch of the subject. 

1 . There is not a more certain method of be- 
coming the victim of those lusts, than by enlisting 
reason°to defend them as natural and innocent, 
or at the worst, as not very criminal. 

Everv man, who is not entirely subjected to 
the power of lust and sin, finds a law in his mem- 
bers warring against the law of his mind. In 
this warfare all the danger lies on one side. It 
is not pretended that the subduing of lust is fol- 
lowed by any ill consequence. But the indul- 
gence of it is seen in a thousand cases around us, 
without referring to its ultimate consequences, to 



gg FLESHLY LUSTS DEFINED AND 

involve the most serious evils, the ruin of reason 
and conscience, and the destruction of all peace 
to the mind and of all health and comfort to the 
body. These facts should be sufficient to decide 
us instantly to espouse the safe side in this strug- 
gle, and with the greatest solicitude to preserve 
reason uncorrupted and on the side of moral prin- 
ciple. If we would do this, we must at once 
close up the mind against all the loose pleas for 
lust, which the love of sin, the wit of the licen- 
tious, and the more serious attempts of corrupt 
books may suggest and urge; we must not give 
place to them for a moment. They are like the 
insidious talk of the serpent with our common 
mother; specious they are, but subtile and poison- 
ous, and bring upon the deluded listener a quick 
destruction. 

2. To weaken the law in the members and to 
strengthen the law of the mind, it concerns us to 
call in the precious and powerful aid of the sa- 
cred scriptures. Without this aid, reason and 
conscience are inefficient. Where withal shall 
a young man cleanse his way? By taking heed 
thereto according to thy word* 

In order to make the best use of these inestima- 
ble writings, two things are necessary; that we 
firmly believe their divine inspiration and truth, 
and that they be rendered familiar to our minds 
by frequent reading. I hope it will not be thought 
foreign to the subject that I dwell on these points 
for a few moments. 

*Psalm cxix> 9. 



-SfiOWN TO BE INEXCUSABLE. 

Superficial will be the influence of the sacred 
Scriptures upon our minds, except their divine in- 
spiration and truth be firmly believed. 

As this discourse is addressed to seamen they 
will Suffer me to state that I have learned, with 
much surprize and concern, that pamphlets con- 
taining direct and shameless attacks upon the sa- 
cred scriptures are sometimes carried to sea, and 
that the effect of them, in regard to many, has 
been as visible as it is lamentable. 

My brethren, I feel no alarm that the scrip- 
tures should be brought to the test of strict ex- 
amination; they can bear it. They have sus- 
tained the shock of abler infidels, than those, 
whose writings you peruse; and those very quib- 
bles in the bancs of a modern infidel, with which 
you are amused or stumbled, have again aid 
again been fully refuted. There is no originality 
and there is no weight in them, that for a moment 
can shake the immovable pillars of our faith. 
But I confess myself alarmed and distressed tint 
men, whose privileges of a moral nature are lew 
should regard even them with contempt and cast 
them away — That men whose manner of life 
-subjects them to temptations more than ethers 
should adopt the most certain means to render 
them irresistible — That men who have little op- 
portunity for reading and unbiassed reflection, and 
who cannot therefore be supposed to examine the 
evidences of inspiration to that extent and with 
that patience and understanding which are neces- 
sary to feel their full force, should admit into 
their minds the specious objections of infidels; and 
Should consent to listen to the blasphemous wit- 
4 



f 



38 FLESHLY LUSTS DEFINED AND 

icisms and to chaunt the detestable songs of men, 
whose abandoned lives are a just comment on 
their principles, and whose despairing or stupid 
deaths demonstrate the pernicious tendency of 
them. It is easy to effect evil, but difficult and 
often impossible to remedy it. A child may set 
a house in flames, and thousands may not be able 
to extinguish the conflagration; an idiot may open 
a leak in a vessel, which the whole company may 
not be able to stop. So a feeble infidel without 
wit or argument, without any thing to recom- 
mend his writings, except the delusive encourage- 
ment, which he holds forth to the vitiated passions 
of men, may succeed to impair the faith and prin- 
ciples and to corrupt the manners, and involve 
the ruin of thousands. 

Need more be said to show that it greatly con- 
cerns seafaring men to shun books and pamphlets 
of this dangerous tendency? It surely can be no 
friendly office, which undermines your principles 
and gives a vigorous impulse to lusts, already more 
precipitate than you can restrain. Surely you 
will regard a pamphlet of this description, as a 
cup of the most deadly poison, and dash it from 
your hands with detestation and terrour. 

It is a duty of high importance to be thus 
guarded against the assaults of men of corrupt 
minds. It will be a further security, if you ex- 
amine the foundations of that faith, in which you 
have been educated. It is a satisfaction (not to 
be resigned without strong reasons) to believe as 
pious parents have believed and taught us; to 
hold fast the faith once delivered to the saints; 
the faith by which our renowned progenitors lived 



SHOWN TO BE INEXCLSAHLE. 59 

and in which they joyfully died. However, we 
have better reasons tor the christian faith and 
hope, than tradition. They rise out of the sub- 
limity and purity and divine excel lence of the 
scriptures themselves; their adaptedness to the 
condition of sinful beings, and their declared de- 
sign and visible tendency, which are to renovate 
mankind in the image of God. They arise cut 
of antient prophecies fulfilled in the person of 
Ciirist; predictions so distinctly expressed and so 
exactly accomplished that the prophet, writing 
six centuries before Christ, seems the historian.* 
They arise out of we!l attested and stupendous 
miracles wrought by the power of Christ and in 
his name. To name no more; they arise out of 
later prophecies, delivered by Christ and his apos- 
tles, which have been fulfilled or are fulfilling in 
passing events, by which miraculous evidence of 
the truth of the gospel is submitted to our eyes. 

But I pretend not to state the evidences of the 
divine truth and original of the sacred scriptures 
in a single paragraph. If you feel that interest 
in this subject, which its infinite importance should 
excite, you will find ample satisfaction in some of 
those brief treatises, with which the christian pub- 

*The Earl of Rochester, scarcely excelled by any of his time in parts 
or wickedness, or in the signs and fruits of a late repentance, was con- 
vinced of the truth of the gospel history by comparing the 53d chap 
of Isaiah with the history of Christ by the Evangelists He observed to 
Bishop Burnet, " ['hat as he heard it vein], he felt an inward force upon 
him, which did so enlighten his mind and convince him, that he could 
resist it no longer; for the words had an authority, which did sh ot like 
rays or beams in his mind; so that he was not only convinced by the ica 
soilings he had about it, which satisfied his understanding, but by a power 
which did so effectually constrain him that he did ever after as firmly 
believe in his Saviour, as ii he had seen him in the clouds." Burnet* 
life of Wilmot, Earl of It. and Parsons' str. 



43 FXESFILY LUSTS fcEFlNEB A3T^ 

lick is furnished.* The most perfect system of 
evidence to be found, however, if it be sufficiently 
studied, is the bible itself. Let your earnest ap- 
plication be made to ' this source of evidence, with 
a devout and teachable temper, and your faith 
shall not stand in the wisdom of men, bid in the 
power of God. 

Having settled the important point with due 
examination, that the scriptures are of divine au- 
thority, it becomes you with great care to ascer- 
tain their contents. If you regard it as a sacred 
and yet hold it in your hands only as a sealed 
book, it must remain useless. This precious an- 
tidote to fleshy lusts can operate no farther, 
tian it is applied, and cannot be applied otherwise 
than by being known and considered. Let them 
be daily and devoutly studied, and all your no- 
tions of what is criminal and of what is innocent, 
both in act and desire, be examined and decided 
in the divine light, which they shed on the sub- 
ject. Fleshly lusts have a thousand forms, in 
which they creep forth from the heart into act; 
and there are many forms of sin, which are not 
once to be named among christians; yet all of 
them will be found not obscurely condemned in 
the word of God. Through the guidance of that 
spirit, which leadeth into all truth, the serious 
student in the scriptures will not fail to be so far 
initiated into their pure spirit and design, as to 
escape essential errour. 

•Anv of the following may readily be obtained, Leslies short and 
easy method with the deists 60 pages, Porte us* evidences, short and 
designed lor the young:. Clarke's answer to the question, why are you 
a Christian! A pamphlet. Paley's Evidences, a larger and most excel- 
lent work. Taggart. 



SHOWN TO BE INEXCUSABLE. 41 

Just notions of whatsoever things are true, 
honest and just; of whatsoever things are pure, 
lovely, and of good report* being settled in the 
mind by 'this sacred authority, a further advan- 
tage will result from the serious perusal of the 
scriptures. You will find revealed in simple and 
awful terms the amazing weight of wrath and 
wo treasured up against the day of wrath and 
revelation of the righteous judgement of God 
against all, who abandon themselves to lust and 
pollution; and the glory, honour, and peace, the 
eternal life, which shall be the gracious and im- 
mortal reward of the pure; of those who walk 
not after the flesh but after the spirit. If any 
thing upon earth can set those master springs of 
the human soul, hope and fear, in motion, and 
can direct them to the purposes of religion, it must 
be prospects such as these, disclosed by him, who 
cannot deceive with false promises, nor mock 
with idle terrours. 

Upon the whole; let the scriptures be the ora- 
cle, before which you kneel every day with pro- 
found humility to inquire the will of God. And 
let it be your settled purpose, when this commands, 
to yield instant submission; when it threatens, to 
believe and tremble; and when it promises, to re- 
joice in the hope of the glory of God, 

Referring to a very antient and popular plea 
for indulgence in sin, mentioned in the body of 
this discourse, I remark, 

3diy. It is of the utmost importance that we 
perceive, and acknowledge the goodness of God 
to us in the prohibition of fleshly lusts. 

•Phil. iv,8v 



4.8 FLESHLY LUSTS DEFINED ANI> 

It is a precious fact, not sufficiently, not gener- 
ally considered, that God has forbidden that 
only which is intrinsically evil and injuri- 
ous. The real object of his law is our com- 
fort, not the sacrifice of the least portion of 
what is really good. To instance in the subject 
of this discourse — The divine prohibition is not 
intended to prevent our improvement of the mer- 
cies of his providence to the highest degree of 
comfort. He spreads a table before us and causes 
our cup to overflow. "Eat, friends" is his 
language, "but not to your injury; drink, be- 
loved, but not to debauch. " The strict import of 
every prohibition \$, Do thyself no harm. His law 
is his compassionate warning of danger, to which 
we are apt to be blind; it is the merciful interpo- 
sition of his hand to prevent us from plunging 
heedlessly into evils, of which w r e have no just 
conception. The penalties affixed to his law, are 
those evils, which naturally result from sin, pic- 
tured before us to the life, that we may prudent- 
ly start back and elude them. 

And now let me ask, is it not a most insidious 
and ungrateful insinuation, against which no man 
can be too much on his guard, that the divine 
laws are too strict — that divine penalties are too 
heavy — that the Father of the universe is arbitra- 
ry and not well pleased with the happiness of his 
creatures! This was the beguiling style of the first 
temptation; listening to it, our mother was seduc- 
ed to ruin. Ye shall not surely die, said the arch 
deceiver; for God doth know that in the day 
ye eat thereof then your eyes shall be opened, and 
ye shall be as gods knowing good and evih 



SHOWN TO BS INEXCUSABLE. 43 

Thus with impious insolence the blasted reptile 
insinuated that the Eternal and Independent Je- 
hovah is jealous of his creatures, is fearful lest 
they should be happy to the full extent of their 
capacity. A more false and pernicious thought 
cannot enter a creature's mind. It is an impeach- 
ment of the goodness of that Being, who is love. 
Now if God be not good, why hath he created 
any beings at all? or why hath he not formed 
them with a capacity for misery alone? why does 
all creation smile, except where the sins of men 
and of devils have diffused their influence? It is 
because God is good and doeth good continually, 
and his tender mercies are over all his works. 
Why is it that a world of sinners is not consumed? 
It is because God hath so loved the world, as to 
give his only begotten Son, that whosoever be- 
lieveth in him should not perish, but have eve& 
lasting life* 

To conclude. Let us regard the divine law 
not only as holy and just, but also as good; and 
our gracious heavenly Father not less merciful in 
restraining us from the abuse of his blessings, than 
in the bestowment of them. Let us banish every 
skeptical query with respect to his w r ay, as if it 
were unequal; and cultivate a holy joy in our 
hearts that the Lord reigneth. Let us pursue 
the divine glory and our highest happiness pre* 
cisely in the method, which divine wisdom hath 
prescribed, being fully satisfied that whatever be 
the arguments of the sensualist and infidel, what- 
ever the motions of irregular desire, which we 

*John it), 1 6. 



44 A PRA¥£&. 



feel within, and whatever the suggestions of Sa- 
tan, that the words of Solomon are eternal truth — 
The way of transgressors is hard. The ways 
of wisdom are ways of pleasantness and all her 
paths are peace. 



1 PRAYER FOR THOSE, WHO DESIRE TO BE ESTABLISH- 
ED TN PURR PRINCIPLES AND SUPPORTED AGAINST 
TEMPTATIONS. 

O Lord our God, thou art the confidence of 
all the ends of the earth and of them that are afar 
off upon the sea. Thou art good to all, and thy 
tender mercies are over all thy works. Thou af- 
flictest not willingly, nor grievest the children of 
men. Upon us hast thou bestowed blessings 
without number, that we may temperately partake 
of them, and look up with joy and gratitude to 
the munificent Giver. We desire to acknowl- 
edge and adore thy goodness, manifested in the 
law, which thou hast prescribed to us. It is holy, 
just, and good, honourable to thy perfections, and 
mercifully adapted to our nature. Preserve us 
therefore, we beseech thee, from rebellious repin- 
ing under restraints kindly imposed upon our 
lusts and appetites. Convince us more and more 
that our happiness is consulted by them; and that 
we can never enjoy ail the comfort, of which 
thou hast made us capable; but by a resolute and 
constant conformity to thy will and obedience to 
thy laws. [Impress deeply upon our minds the 
eternal truth, that transgression and uneasiness, 
that sin and suffering are naturally inseperable; 
and enlighten us to discern and strengthen us to 



A PRAYER. 45 

practise all that self-denial, which the perfection 
of our moral and intellectual nature, our ultimate 
and highest happiness, and the glory of our God and 
Redeemer demand from us in the present state.] 

Almighty God, we humbly pray that we may 
not be suffered to fall into the guilt and danger of 
perverting reason and conscience, lest, becoming 
blind guiles, they conduct us to ruin. Preserve 
us from the seductive influence of men of corrupt 
minds, lest we be spoiled through philosophy and 
vain deceit, after the tradition of men, after the 
rudiments of the world, and not after Christ 
May we distrust and reject all light and direction, 
all guides, example, and persuasion, and all sug- 
gestions of our own minds, which are inconsistent 
with thy pure and blessed word. May this be 
always the lamp to our feet and the light to our 
path. [To this end, incline us daily to study the 
sacred pages, which holy men have recorded as 
they were moved by the Holy Ghost There may 
we learn the things, which are true, honest and 
just; and those which are pure, lovely, and of 
good report. And may we be excited to think 
of these things, and to practise them, by the cer- 
tain prospect of that day of wrath and of the 
righteous judgement of God, which will be reveal- 
ed from heaven against the disobedient and im- 
pure; and may we be greatly animated by the 
hope of the glory, honour, and peace, the eternal 
life, which the judge of quick and dead will con- 
fer on all such as walk not after the flesh, but af- 
ter the spirit.] 

Compassionate God, thou knowest our frailty, 
thou rememberest that we are dust. Thou know- 



40 A PRAYER. 

est our infirmities, the strength of oar passions 
and the violence of our appetites, which we have 
been sinfully neglectful to subdue' and regulate. 
Abandon us not, we beseech thee to our own 
hearts lusts, nor yield us up to the power of the 
temptations, which are in the world through sin. 
Called to wrestle against principalities, against 
powers, and against spiritual wickedness in high 
places, enable us to take the whole armour of God, 
that we ma v be able to withstand in the evil day. 
In the mighty conflict, be thou our strength and 
our shield, our fortress and high tower. Teach 
thou our hands to war and our fingers to fight; 
and enable us to maintain a continual and suc- 
cessful warfare, against all the enemies of our sal- 
vation; and finally to come off more than con- 
querers, through him, who hath loved us, and giv- 
en himself for us, that he might redeem us from 
all iniquity, and purify unto himself a peculiar peo- 
ple, zealous of good works. To him be glory 
forever. A^ien. 



47 



SERMON III.- 
an AFFECTIONATE DISSUASIVE FROM DESTRUCTIVE 
LUSTS, 

1 Peter ii, 11. 

Dearly beloved, T beseech you, as strangers and pilgrims, abstain from 
fleshly lusts, which war against the soul. 

IN the former discourse on this passage, I en- 
deavoured to take a dispassionate view of the 
subject; to examine principles; to state the na- 
ture of fleshly lusts, and the best means of attain- 
ing just notions of them and of the high authori- 
ty and solemn sanctions, by which they are inter- 
dicted. A due consideration of the statements 
in that discourse will aid us much in the present, 
in which my design is more immediately practical. 
It remains for us to consider the apostolical 
injunction, "abstain from fleshly lusts " and the 
impressive reasons, by which it is enforced. What 
is to be said I shall arrange under the following 
heads. We will, 

I. Consider what we are to understand by ab- 
staining from fleshly lusts. 

II. The reasons, suggested by St. Peter, to en- 
force the important injunction. 

III. Apply the subject to several classes, with 
appropriate counsel and exhortation. — We will, 

I. Consider what we are to understand by ab- 
staining from fleshly lusts. 

On this point there is little need of explana- 
tion. What these lusts are has been already 



4S AN AFFECTIONATE DISSUASIVE 

shown; and to abstain from them is for the crim- 
inal to abandon their corrupt courses, and for the 
pure to keep themselves unspotted. The expres- 
sion is accommodated to different classes of char- 
acter, and implies all that care and decision and 
caution, which the state and dangers and tempta- 
tions peculiar to each class call for, and which 
are necessary to any just hope of attaining or 
preserving purity. A more ample account of 
these will be implied in the application of the 
subject. 

II. Let us pass to consider the arguments sug- 
gested in the text to enforce the injunction. 

They are two; the first derived from the nature 
of the present life, described as a pilgrimage; and 
the second from the nature of lusts — They war 
against the soul. 

In the world we are in the character of strain- 

f-ers, and the divine admonition in Micah to 
srael is pertinent to us — Arise ye and depart \ for 
this is not your rest. The scene of joys proper 
to an immortal soul lies far away in the heavenly 
home. By what frenzy is that stranger impelled, 
who, to the dissipated pleasures of an evening at 
an inn, sacrifices the hope of home and of all the 
pure and tender joys implied in that clear name. 
But inconceivably more fatal is the madness, 
which sacrifices heaven to a life of sin. 

In the style of the Apostle, we are pilgrims; 
religious travellers, who have sublime objects to 
be attained or lost at our journey's end; objects, 
with which there is nothing by the way to be 
compared; and which, though seen in distant 
prospect, are very certain and entirely proper to 



FROM JiESTRUCTIVE LUSTS; 49 

excite our minds to the most ardent and contin- 
ual pursuit. It is utterly inconsistent with the 
character of pilgrims to be delayed and diverted 
by the vanities which border on the road, or to 
be misled by lusts into the mazes of sin to the 
abandonment of the glorious hope of heaven. 
Thus because we are "strangers and pilgrims," 
we should suppress our lusts, that they may not 
prevent our greatest felicity; we should deny our- 
selves for a short space, that the inheritance in- 
corruptible and undefiled may forever be ours. 

The inconsistency of the indulgence of these lusts 
with the perfection and happiness of the soui is 
more directly declared in the last clause of 
the text, they war against (he soul; and this is 
the second argument by which the Ap stye's in- 
junction is urged. 

The fact here declared is perfectly manifest to 
those, who are observers of men and things, or 
have acquaintance with their bibles. No small 
part of the trial, to which we are subjected, lies in 
the conflict with the flesh; and defeat in this con- 
flict is ruin. For fleshly lusts, indulged to the 
end, issue in the certain misery of the soul. That 
I may be brief and yet conclusive on this point, 
I rest the argument on naked texts of scripture, 
fully persuaded that no words of man can strike 
conviction into the mind like the words of God- 
The great Judge of quick and dead has thus pre- 
monished the profligate of his doom. But and if 
that servant shall say in his heart, my Lord de- 
layeth his coming; and shall begin to beat the 
men-servants and the maidens, and to eat and 
drink and to be drunken; the Lord of that servant 

5 



50 AN AFFECTIONATE DISSUASIVE 

will come in a day, when he looketh not for him, 
and at an hoar* when he is not aware, and will 
put him in sunder, and will appoint him his por- 
tion with the unbelievers* The language of 
Paul on the same point is too plain to be mista- 
ken. Be not deceived: neither fornicators, nor 
adulterers, nor effeminate, nor abusers of them- 
selves with mankind, nor drunkards, shall in- 
herit the kingdom of God.'f In another epistle, 
he gives the same solemn warning, as if it could 
not be too frequently repeated. The works of 
the flesh are manifest, which are these; adultery, 
fornication, ancleanness, lasciviousness* drunk- 
tnness, revellings, and such like: of the which 
I tell you before.as I have also told you in time past, 
that they who do such things shall not inherit 
the kingdom of God. It is not here said what 
they shall inherit, but it is easily inferred, and is 
moreover fully expressed in those fearful words 
of the same inspired penman in an epistle to the 
Thessalonians. They shall be punished with 
everlasting destined ion from the presence of the 
Lord, and from the glory of his power, when he 
shall come to be glorified in his saints, and to be 
admired in all them that believe. I 

In applying this subject, which is the principal 
part of my design in this discourse, I shall, 

1st, Address those who are undoubted subjects 
of fleshly lusts. 

Considering the enchantment of pleasure, and 
the force of habit and the infrequency of return 
from vices of this description, I feel pity and solici- 

•LiZke xii, 45, 46. jlCor. vi, 9, lA £2Epi&. i, 9, If 



FROM DESTRUCTIVE LUSTS. £>I 

tnde more than I can express for this unhappy class 
of my fellow creatures, but have little hope of 
success in this attempt to awaken and recover 
them. Still however there is no occasion to des- 
pair of their recovery, through the grace of God> 
if they will seriously consider the inevitable con- 
sequence of continuing in their present course; 
and will approve and pursue the measures ne- 
cessary to effect a reformation. 

Consider I beseech you, the inevitable conse- 
quence of continuing in your present course; it is 
the ruin of soul and body; it is the destruction of 
every thing bright and happy in your prospect 
for time and eternity. As I can demonstrate this 
point to greater clearness by tracing a single lust, 
than by a general reference to all fleshly lusts, for 
example, let us assume intemperance. If you 
will but open your eyes, my statement will be 
confirmed, by what you perceive in many around 
you, and perhaps by what you can observe in 
yourselves. 

Habitually indulged, intemperance is certain 
temporal ruin. Gradually but with certainty it 
destroys the principles of life, so that often the in- 
temperate man is seen not to live out half his 
days. In fact and without a figure, he daily 
takes poison. Slowly and with time for deliber- 
ation, which increases the guilt, he is committing 
suicide. 

But the work of destruction is often more sud- 
denly effected. Intoxication frequently involves 
a man in instant death. Sometimes life sinks un- 
der the oppression of a single debauch. If this should 
not be the case,bereft of strength and reason, the un- 



52 AN AFFECTIONATE DISSUASIVE 

happy man lies exposed to a thousand casualties. 
Precipitated from his horse or carriage, he may be 
instantly trampled or crushed to death. Reeling 
from the boat or vessel, he may sink to rise no 
more. His dangers are innumerable; and deaths 
of this kind have not been rare. 

These facts may well be alarming to the in- 
temperate man; and I add. it is one of the imme- 
diate effects of intoxication to transport the mind 
into frenzy; and this, in many persons, before the 
bodily strength is diminished. In this unguard- 
ed moment, what may not be perpetrated? To a 
man in a frenzy all actions are alike; and in a few 
moments therefore he may raise a cloud of hor- 
rours, which time and eternity shall not dispel. 
He may cover his property with flames; murder 
his dearest friends; or lay a desperate hand upon 
himself, and rush, uncalled, to the tribunal of an in- 
censed God. These thoughts are not fancies; 
♦hey are confirmed as true, by observation and 
facts. 

The pernicious influence of intemperance upon 
the body is visible. Nevertheless the effect of in- 
temperance upon the mind is still more dreadful 
and not less certain, if it be less perceived. Grad- 
ually it destroys its noble faculties; darkens and 
impairs the understanding; perverts the affections, 
and debases the sensibility; and frequently leads 
from occasional to settled distraction. While it 
is manifest to all around him, the intemperate man 
may not perceive this intellectual ruin. The rea- 
son is obvious; in exact proportion as the ruin 
has advanced, the power to discern it has decay- 
ed. With this intellectual is linked a moral ruin. 



FROM DESTRUCTIVE LUSTS. $$ 

The impressions of religion grow faint and are 
vanishing; the admonitions of conscience are few 
and its voice is soon silenced. Of such a soul, 
sensual and impenitent, a bondslave without a sigh 
or wish for liberty, how dreadful is the ruin? And 
how dreadful its prospect is beyond the grave, in 
the state everlasting, we have already learned from 
divine authority, Drunkards shall not inherit the 
kingdom of God* 

These thoughts are suggested to the intemper- 
ate with affectionate solicitude, to awaken a just 
and salutary alarm. This is the map of the course 
you are running; disasters beset the way, and 
it terminates in total ruin. 

If these things be seriously considered, mr%ny 
whom I now address will tremble at their situation. 
And if they do, it affords a glimmering of hope 
that they may yet be recovered. If you perceive 
your danger on the enchanted ground; if you 
conceive the design and, by the grace of Christ the 
hope to escape from it,you may yet thank God and 
take courage. Your design, however, is not to be 
accomplished by faint resolution or feeble effort. 

Persons far gone in intemperance I presume 
have moments of great uneasiness, and not unfre- 
quently come to a resolution; for nothing short 
of this can give relief to their anxious minds. But 
what is their resolution? That they will finally, 
perhaps they go so far as to resolve that they will 
soon abandon their lust. This, however, is noth- 
ing better than self delusion; it is imposition upon 
conscience; a disguised plea for quietly continuing 

*lCor. yi, 10, 

*5 



54 AN AFFECTIONATE DISSUASIVE 

in sin. It is precisely of the nature of those false 
promises, often made to sooth and dismiss an im- 
portunate creditor—-" Spare me to day, and I will 
pay you to morrow^" The morrow shows how 
little sincerity there was in the promise. 

Of very Similar nature and value is the resolu- 
tion to do somewhat better; not to indulge so 
frequently; not to indulge quite so far. Both 
these resolutions do more to confirm than to break 
the habit. 

And now let it be observed, that the only reso- 
lution, which promises success, implies two things, 
that you will neither delay the work of reforma- 
tion, nor do it negligently. 

That you will not delay the work of reforma- 
tion. The present moment is the goal from which 
to start; not tomorrow or some future day. There 
must not be left the space for an act more of sin- 
ful indulgence. The time past of my life shall 
suffice to have wrought the will of the gentiles, 
must be the style of the resolution; and then, if it 
be assumed with a deep conviction of the necessi- 
ty of divine support and in humble reliance upon 
it, it is very hopeful. The very resolution will 
supply unexpected strength in the conflict with 
temptation. 

Let the sincere and inflexible determination 
therefore be instantly made. Do you stand halt- 
ing between two opinions? You are now cool; 
temptation is at a distance; your blood is quiet. 
In such circumstances can you not decide and 
sincerely too that wherein you have sinned you 
will sin no more? If you cannot, the very inca- 
pacity to resolve proclaims your case desperate) 



FROM DESTRUCTIVE LUSTS, g£f 

and how soon niviy you expect that God will 
laugh at your calamity and mock when your fear 
Cometh? 

B it I hope better things, and things which ac- 
company salvation; that your mind is determin- 
ed, io i your good resolution is fixed. This is a 
precious step towards the accomplishment of your 
noble purpose; yet it does not close the door 
against danger. It is easier to resolve in the clos- 
et, than to achieve in the field. The moment of 
conflict must return; temptation will excite the 
appetite and inflame the blood, and opportunity 
will urge the temptation. Decisive moment! An- 
ticipate it with due concern, and, when it comes, 
meet it with invincible firmness. But, 

In prospect of thy trial, thou unhappy man, I 
am pained to see thy feet on slippery places, and 
thy knees feeble by former dissipation, and thy 
hand trembling by having often held the intem- 
perate cup. Canst thou stand in the evil hour? 
Canst thou resist thy victorious enemy? Ah, flee 
to the Almighty Helper. Cast thy burthen on the 
Lord; he will sustain thee. Call upon him in 
the day of trouble; he will deliver thee; and thou 
shall glorify htm. Reformation, attempted from 
any motive less operative than that of religion, and 
in reliance on any support less than divine, is 
hopeless. Without me, ye can do nothing, says 
Christ; but the most enfeebled sensualist may say 
with holy Paul, / can do all things through 
Christ who strengtheneth me. 

While determined not to delay the work of 
reformation, it is equally necessary for you not 
to perform it negligently, Temporary effort and 



OO AN AFFECTIONATE DISSUASIVE 

partial self denial will in the end be of little value, 
if you rest in imperfect reform, and are satisfied 
with a mere abatement of dissipation, or with gen- 
\ erally refraining from your sin. If your eyes are 
at length opened on this subject, you cannot fail 
to regard your lust as a mortified limb (allud- 
ing to our Saviour's figure) which it is death to 
spare; which cannot be healed, and therefore must 
be severed. Cut off the right hand and pluck out 
the right eye, and part with them wholly, if you 
would enter into life, la a fond delusion, you 
have been long cherishing your lust as a friend; 
it is time to regard it as a deadly enemy, to which 
no quarter is to be yielded. Strike then, and re- 
peat the blow, till all danger from your struggling 
adversary be forever past. 

And now r , my friends, what think you of aban- 
doning your lust forever? I pray God you may 
not shrink from the noble effort; I pray God 
that you may be supported and successful in it. 
There have been noble examples of reform; what 
forbids you to add to the number? How will you re- 
joice, how will you glow with gratitude to heaven, 
when from the safe eminence of confirmed sobriety, 
you look to the abyss, which now yawns to receive 
you? What language can describe the joy which, 
such an event shall infuse into a thousand hearts. 
Your parents and your children and your bosom 
companions shall embrace you, as recovered from 
the dead. You will find yourselves restored to 
the esteem and confidence of men; and the cro^s 
which you will have born, will raise you in their 
respect higher than before you fell. Will not 
the satisfaction of exciting this joy around you 



FROM DESTRUCTIVE LtlStS. 57 

infinitely surpass the guilty joys of the cup? But 
this joy, if your repentance be effectual, will not 
be limited to earth and to time. There shall 
also be joy in heaven among the angels of God; 
Christ shall see of the travail of his soul and be 
satisfied; and the great God will smile and de- 
light to show mercy; for he thatforsaheth his sins 
will find mercy and plenteous redemption. 
Therefore, dearly beloved, I beseech you, abstain 
from fleshly lasts, which war against the sold. 

PART II. 

Having addressed the exhortation of the apos- 
tle to those whose habits are too publick to suffer 
either themselves or others to doubt their char- 
acter, I am anxious, 

2. To address a few thoughts to those, who 
are not innocent, though the world cannot charge 
them with actual and known pollution or excess. 

This class of my hearers for the present retain 
so much regard tor the esteem of men that they 
indulge only in secret; and so much concern for 
life and health, as not to have gone to that degree 
of excess, which is palpably destructive. They 
look with pity, or perhaps with contempt, on 
men, who are only a little farther gone in riot, 
than themselves. The tact is that most of the 
thoughts, which have been addressed to their un- 
happy brethren, are strictly applicable to them; 
the precise difference in their cases being, that the 
latter are a stage behind the former in the same 
course to ruin. But this is a difference which 
will be of no advantage to them if they "perceive 



58 AN AFFECTIONATE DISSUASIVE 

not or deny their character, and under the no- 
tion of innocent liberties and of indulgence in a 
safe and decent degree, they are nursing lusts in 
their bosoms. *That this is the real character 
and state of thousands I surely believe. Few of 
them, however, are willing to acknowledge and 
few even to admit the thought that they are in 
any serious danger. For lust especially the 
lust of intemperance, is like a whirlpool. The 
hapless mariner is unconscious when first he 
comes within the influence of the vortex. Round 
and round he goes about the point of destruc- 
tion; yet the sea is smooth and all seems safe. 
Nearer and nearer he approaches; and at last 
aw r akens to his danger, but it is too late. He 
struggles, he cries, he sinks. So is it with lust. 
At first, when it might be avoided, you dispute 
the danger; it is not lust, you say, but natural 
appetite. Thus thoughtlessly adventuring into 
the whirl of pleasure, a smooth and deceitful sea, 
you are rapidly hastened forward to the point, 
at which all resistance, without a miracle of grace, 
is fruitless, and you are suddenly ingulfed in 
ruin. 

The first step for you towards safely therefore 
is to open your eyes to your danger. You are 
not" alarmed, because you have not yet greatly 
alarmed others. In this manner you silence 
every awakening of conscience— u The world does 
not so much as suspect my chastity or sobriety." 
True; but the world is a long time ignorant of 
the fact, after you have become the subject of 
last. "| have not often indulged/ 7 This is con- 
fession of sin; while thus you justify yourself, 



FROM DESTRUCTIVE LUSTS. 5Q 

your own mouth condemns you. But you 
aad — ^Beside that it is seldom that I have in- 
dulged to lust, even when I have 1 scarcely 
transgressed the hounds of purity or tempera i ce." 
StiU out of your own mouth you are condemned* 
Occasional lust, and iust to a certain degree, you 
confess, and it is not pretended that you aie yet 
whoiiy abandoned. But, my friends, you have 
positive evidence in these occasional sallies, which 
you cover or extenuate, that the heart is cor- 
rupt; and you have not now to learn that it is 
the state of the heart which determines you pure 
or libidinous. The least acquaintance with the 
gospel may apprize you that irregular desires, in- 
dulged in the heart, are lust and sin, even should 
the want of opportunity, the sense of decency, or 
regard to health prevent their appearance in act. 
Even in this house of God, while to the eye of 
men you are engaged in the spiritual duties of it, 
he who seeth in secret may resent your unchashty 
and Other abominations. How many are there, 
who might adopt the lamentation of the young 
man — I was almost in all evil in the midst oj the 
congregation and assembly * For, says Christ, 
Out of the heart proceed evil thoughts, murders, 
adidteries, fornications — These are the things, 
which defile a man.i 

Let this manner of thinking be adopted, and 
many, who now boast that the world esteems 
them, and that their conduct is correct, would 
cry out in the bitterness of their souls — Behold 
I am vile, what shall I answer thee; and pray 

*<Prove-rbs r, 14. fMntAew xv, 19, 20.- 



60 A N AFFECTIONATE »I3SUASIV£ 

with the contrite Psalmist — Purge me with 
hyssop, and I shall be clean; wash me, and I 
shall be whiter than snow. With the least ac- 
quaintance with their hearts, they would exclaim 
and pray — Who can understand his errours! 
cleanse thou me from secret faults: keep back thy 
servant also from presumptuous sins: let them 
not have dominion over me.* 

Suffer me therefore most earnestly to urge up- 
on those subjects of fleshly lusts, who have not 
yet indulged in open profligacy, to improve what 
of advantage they yet enjoy over their more un- 
happy brethren, and at once and wholly to ab- 
stain from fleshly lusts. To this end you will 
regard it equally essential in secret, as in publick, 
to maintain purity and sobriety. Wait not for 
the twilight, nor say, No eye shall see me, nor 
disguise thy face A Turn not aside into the 
haunt of pollution for a moment, nor stray near 
the spot of temptation; remembering the sacred 
warning — Her end is bitter as wormwood, sharp 
as a two-edged sword. Her feet go down to 
death, her steps take hold on hell. 

The temptations to intemperance, as tfoey are 
less alarming, demand the more constant vigi- 
lance. If inclined to the vice in the least degree, 
you are in continual danger; at home, because 
there you have always the means and opportu- 
nity to indulge, and can do it privately; and 
abroad, by reason of company, example, per- 
suasion. But be ever on your guard, and suffer 
neither the eagerness of appetite, nor the certain- 

• Psalm xix, fjob xxiv, 15« 



FROM DESTRUCTIVE LUSTS. (> \ 

ty of concealment, nor the relaxation of mirth, 
nor false civility to a companion, a host, or a 
guest to betray you into transgression. The cost 
of yielding cannot be counted. It is as when 
one letteth out water. And on the other hand, 
self-denial will soon become easy by habit, and 
a subject of delightful reflection. 

Yet after all these cautions with respect to the 
act of sin, I have to add that they are insufficient, 
if you stop here. It is in vain to hope to purify 
or to arrest the streams of pollution, while the 
fountain is neglected, is unpurged. Keep thy 
heart with all diligence, for out of it are the 
issues of life. Be as pure in thought, as you 
wish to appear in conduct. Entertain no impure 
images in the mind, and indulge no corrupt ap- 
petite even in imagination. Let the mind be 
habitually occupied with thoughts of a very differ- 
ent nature and tendency, the thoughts of God 
and of his holiness; of the divine law, of its puri- 
ty, extent, and sanctions; of eternity, and its 
retribution; of yourselves and of your impotence; 
and of Christ, and of his compassion to the 
tempted, and of his grace, which is sufficient for 
them. And, deeply affected by such contempla- 
tions, look up to God through our Lord Jesus 
Christ in continual prayer for the Holy Spirit to 
renew and sanctify the heart, to strengthen your 
frail resolutions; and to crown the eventful trial 
with perfect success and everlasting joy. 

1 am anxious to press the subject, ii it be only 
in few words, 

3. Upon the young. It^reatfy concert s them; 
and as Paul exported his beioved y^ung son in 
6 



62 AN AFFECTIONATE DISSUASIVE 

the faith, so let me exhort the young of this as- 
sembly — Flee youthful lusts. 

Some of you may be flattering yourselves that 
your youth has not been stained by any shame- 
ful vices. But is there no occasion to fear that 
it is to be imputed to a merciful exemption hither- 
to from temptation, and that lust may be now 
slumbering in your hearts, soon, by some unlook- 
ed for occasion, to be aroused, as a giant from his 
sleep. Such may have been the cautious and 
excellent conduct of your parents that you have 
been very little exposed to temptation. You 
may never have ascertained the bias and weak- 
ness of your hearts; and may have been actually 
pure and temperate by accident rather than con- 
viction and choice. That your chastity and so- 
briety may be really virtuous, and may be main- 
tained from motives not subject to change, and 
fortified by bulwarks, which temptation cannot 
impair, cultivate the sense of moral obligation to 
God, and yield up the mind to the steady im- 
pulse of such motives, as heaven and eternity 
suggest. 

But perhaps you already discover in yourselves 
propensities, which you are conscious ought to 
be checked and broken. Then struggle with 
your young appetites and irregular desires, before 
they become strong by indulgence, and fixed by 
habit. Now is the accepted time; now is the day 
of salvation; a noble effort made at this precious 
season, by the grace of God, which is abundantly 
promised to the young seeker, will be successful. 
I cannot promise you victory without conflict; 
but if you find it difficult now to resist the en~ 



FROM DESTRUCTIVE LUSTS. 63 

croachments of lust, tremble at the thought of 
adding to their impetuosity and of diminishing 
your strength by a single act of indulgence. To 
whatever lust you are tempted, flee from it with 
terrour, as a fatal snare laid for the immortal soul. 
Be not more foolish than the feathered creation. 
In vain is the snare spread in the sight of any 
bird. 

Some of you stand in need of all the aid, which 
religious subjects familiarized to the mind and 
religious principles devoutly cherished can im- 
part; I have reference to young seamen. I know 
not a class of men equally expossed to fall into 
social vices. Too many of you have fatally yield- 
ed to the fascination of sinful pleasure, and are 
willing to become seducers of the rest. The na- 
ture of your employment confines you much of 
the time within narrow and tedious limits, with- 
draws you from those admonitions, which others 
hear from sabbath to sabbath, and commonly ex- 
poses you to the bad influence of profane and 
corrupt conversation. A voyage across the ocean 
is but a miserable preparative to enter a populous 
and licentious city, where instant temptations 
assail you the moment you gaily leap on shore. 
And here, who but God and what but religious 
principles can preserve you from sin! Flee ta 
them both, my dear young friends; and though 
assaulted as impudently as youthful Joseph, repel 
the temptation with the thought — How can I do 
this great xmckedness and sin against God?* 

*Gen. xxxix, 9. 



64 AN AFFECTIONATE DISSUASIVE 

After a long voyage, in the first moments of 
your social glee and joy of heart, the temptations 
to intemperance are as many as to those vices 
which shun the day; and indulgence in this vice 
prepares the way for the rest, If you feel your- 
selves fortified by religious education and by 
some degree of discretion and principle against the 
base and infectious pollutions, into which many 
plunge, one intemperate cup may sweep away 
these guards, and expose your health and life and 
soul to fall into hopelesss ruin. On this point I 
eannot better counsel and warn you than in the 
words of the wisest of men. — Look not upon the 
wine, when it is red, when it giveth his colour 
in the cup, when it moveth itself aright: at the 
last it biteth like a serpent and stingeth like an 
adder. Thine eye shall behold strange women, 
and thine heart shall utter perverse things. Yea, 
thou shall he as he that lieth down in the midst 
of the sea, or as he that lieth upon the top of a 
mast They have stricken me, shalt thou say, 
and I was not sick; they have beaten me, and I 
felt it not:* 

la concluding this discourse, 

4. Professors of religion, whom the apostle 
had particularly in view in his epistle, will suffer 
me to say that it infinitely concerns them to ab- 
stain from fleshly lusts with undeviating con- 
stancy. 

You have named the name of Christ; and for 
the honor of that worthy name, by the which ye 
are called^ you must depart from all iniquity. 

Trove xxiii, .31—35. f Jiule U, 7- 2 Tim- it, 1Q. 



FftOM DES'IRUCTIVE LUS1S. 65 

Inquire not how often you m&yfall and yet rise 
again; nor how far you may indulge, and just 
escape perdition. If the spirit of Christ be in 
you, you will aim at nothing short of continual 
and spotless purity. The falls of good men, re- 
corded in the scriptures, you will regard, not as 
examples, but as warnings from heaven, while you 
think you stand, to take heed lest you fall. Will 
you not bear in mind that you are inquisitively 
observed by the world; and that every blot upon 
the Christian's character is proclaimed by the en- 
emies of religion, as an occasion of triumph and 
blasphemy, and perhaps improved to confirm 
them in their sinful habits? With this thought in 
your minds, be persuaded to preserve a graceful 
distance from every degree of sinful indulgence; 
so that you may be, not only innocent but unsus- 
pected of lust. Your profession does not make 
you pure; nor without purity of heart and life 
can it avail you. If you were living in apostolic- 
al times, and had the gift of prophecy, and of 
mii'dcles, and had also that flattering language 
continually in your mouths, "Lord, Lord? these 
alone would secure no favour. And whatever else 
you have, if you have not resolution to abstain 
from fleshly lusts, you will assuredly hear in the 
great day in an accent more piercing than oth- 
ers — Depart from me, ye that work iniquity.* 

Dearly beloved, (for I can most truly address 
professors of this -church in the affectionate style 
of the apostle) let us be filled with zeal the most 
fervent to follow after holiness, without which no 

•Mftthew vii, 23. 
*6 



t)6 AN AFFECTIONATE DISSUASIVE, &C> 

man shall see the Lord. For this is the will of 
God, even your sanctification — That every one of 
you should know how to possess his vessel in 
sanctijication and honour* 

While each one is vigilant in regard to him- 
self and anxious to adorn his profession, let all be 
mindful of their duty and covenant to cast their 
eyes on every side, not with unkind suspicion, but 
with motives the most pure and benevolent. It can 
scarcely be hoped in this imperfect state of the 
church, that everything shall be found right. With 
gentleness therefore rebuke the erring- and with 
counsel and caution strengthen the tempted, and 
with kind encouragement sustain the drooping, 
that Christ he not wounded in the house of his 
friends, nor dishonoured by a fainting and un- 
cheerful professor. If gentle and private steps be 
unsuccessful with the offender, you must not with 
unconcern pass him by, and suffer spots in your 
feasts of charity. Yet maintain discipline without 
indulging a severe and unforgiving temper. Breth- 
ren, if a man be overtaken in a fault, ye whicfrare 
spiritual restore such an one in the spirit of 
meekness; considering thyself lest thou also be 
tempted /f 

I conclude with the lively and pungent admo- 
nition of Christ which should be always present 
to the minds of his disciples — ye are the salt of the 
earth: but if the salt have lost his savour, where- 
with shall it be salted? it is thenceforth good for 
nothing, but to be cast out and to be trodden under 
foot of men. Ye are the light of the world. A 

* l Thes, iv, 6, 4. t Gal. vi, I. 



A PRAYER. 67 

0y $ef on a hill camwt be hid. —Let your light- 
so shine before men. that they may see your good 
works, and glorify your Father, who is in heav- 
en.* 



A CONFESSION OF SIN AND SUPPLICATION FOR PARDON- 
ING MEHCY AND SANCTIFYING GR\CE 

O thou, whom angels adore, crying holy, holy r 
holy is the Lord, and before whom those pure 
spirits are chargeable with folly. Behold thou 
puttest no trust in thy saints; yea, the heavens are 
not clean in thy sight; how much more abomin- 
able and filthy is man, who drinketh in iniquity 
as water. How polluted are we, and how un- 
worthy to appear in thy presence, or even to 
look towards thine holy habitation. Thou art 
indeed our Maker, but we have been estranged 
from thee; thou hast nourished and brought us 
up as children, but we have rebelled against thee; 
thou hast followed us with mercies all our days, 
but we have been unmindful of thy goodness; 
thou art worthy of all our love, but we have un- 
gratefully and wickedly withholden our hearts 
from thee. Our affections have been earthly and 
sensual; our inclinations corrupt and perverse; 
and we have followed after diverse lusts and van- 
ities. We have delighted in the lust of the flesh* 
in the lust of the eyes, and in the pride of life. 
We blush and are ashamed to lift up our faces 
unto thee our God: for our iniquities are increase 

* Matthew t, U, 14--10. 



§g A PRAYER. 

ed over our heads, and our trespass is grown up 
unto the heavens. O righteous Father, we have 
sinned against heaven and in thy sight, and are 
not worthy to be called thy children. But is 
there not forgiveness with thee and plenteous re- 
demption? God be merciful unto us sinners. Is 
there not balm in Gilead and a physician there? 
O heal the hurt of our immortal souls. We can- 
not come unto thee in our own name, for we are 
vile; but we desire to come in the name of Jesus 
Christ, who has died the just for the unjust, 
that he might bring sinners unto thee. Behold, 
O God, our shield, and look upon the face of 
thine anointed. Hide thy face from our sins, 
and blot out all our iniquities. Grant unto us 
the joy of thy salvation, and uphold us by thy 
free spirit. Create in us a clean heart, O God, 
and renew a right spirit within us. Put thy law 
in our inward parts, that we may esteem all thy 
precepts concerning all things to be right, and 
hate every false way. [May sin no more reign 
in our mortal bodies that we should obey it in 
the lust thereof Subdue our appetites to the sa- 
cred rules of temperance, and sanctify our pas- 
sions. May holiness to the Lord be inscribed on 
our hearts; and may they be filled with rever- 
ence for thy name, and with zeal for thy glory, 
and with delight in all duty.] We aknowledge 
our insufficiency to maintain a holy walk with 
God; but our sufficiency is of thee. We cast 
ourselves on thy support; deliver us from tempta- 
tion; preserve us from sin: and enable us to be at 
all times sober and modest in conversation, chaste 
and continent in behaviour, temperate in all things* 



A PRAYER. (59 

and pure in heart. May we shun the scenes of 
temptation and the haunts of vice, and flee away 
from the very appearance of evil, and suppress 
tho first risings of lustful desires in the mind, and 
keep the heart with all diligence. 

Grant, O thou God of grace, that each of us 
may now fix in thy presence the sincere purpose 
to lead a life of holiness according to thy word; 
and let not the resolution prove as the morning 
cloud, and as the early dew, passing away; but 
may it be carried forth into action, and grow in- 
to habit, that our fruit may be unto holiness and 
our end everlasting life, through Jesus Christ our 
Lord. Amen. 



TO THE GUILT OF PROFANE 

SERMON IV. 

THE GUILT OF PROFANE CURSING AND SWEARING. 

Leviticus xxiv, 13, 14. 

And the Lord spake unto Moses, saying. Bring forth him that hath 
cursed without the camp, and let all that heard him lay their hands 
upon his head, and let all the congregation stone him. 

THE book of Leviticus is devoted to a recital of 
the duties of the priesthood. Two incident * 
however, are recorded in it, which spread con- 
sternation through the camp of Israel. The first J 
was the profanation by Nadab and Abihu in 
offering strange fire before the Lord; an offence 
instantly followed by a dreadful death. We may 
judge, from strong intimations connected with 
the narrative, that they were betrayed into this 
impiety in a fit of intemperance, which we per- 
ceive neither mitigated nor delayed the punish- 
ment. The other incident was the crime of the 
son of Shelomith, the punishment of which we 
find declared in the text. The few circumstances 
relating to this wretched young man I design to 
state in the opening of this discourse, and to im- 
prove as an occasion of treating the subject of 
profane cursing and swearing, a subject ol much 
importance and too little thought of by thou- 
sands; a subject, on which my seafaring friends 
will readily acknowledge that very many of them 
need admonition and caution. 

^Chapter x* 



CURSING AND SWEARING. 71 

It appears from the narrative that the young 
man, devoted to death, was the son of an Israel- 
itish mother and of an Egyptian father, one of 
the mixed multitude, mentioned in Exodus,* that 
accompanied the pec pie of God in their flight 
from h >ndage, and who, by their heathenish man- 
ners, m^re than once proved a snare to them. Asthe 
camp of Israel was arranged in the exactest or- 
der, and each tribe was preserved distinct from 
the rest, the strangers that traveled with them 
doubtless had their distinct place in the encamp- 
ment and procession. The son of Shelomith, 
however, either from curiosity, from contempt of 
authority, or perhaps from a quarrelsome humour 
and a conceit of his superiour strength and dex- 
terity in conflict, sallied forth beyond his prescrib- 
ed limits, — weni out among the children of Israel. 
This first disorderly step very naturally led to 
others more criminal: he was soon involved in a 
quarrel and strove with a man of Israel. In 
the transport of passion, either to vent his rage, 
or to terrify his adversary, or perhaps to outrage 
his feelings in the highest degree by reproaching 
and defying his God, he blasphemed the name 
of the Lord and cursed; thus perpetrating the 
crime, which drew down upon his head the fear- 
ful judgment of heaven. 

The account of this impious language is very 
short; in the text it is called cursing, and in the 
1 1th verse of the context, blaspheming the name 
of the Lord and cursing. Whether the name of 
Jehovah was uttered thus profanely by the young 

•Chapter xii, 38. 



72 The guilt of profane 

man from unbelief, or from defiance of his 
Maker, or from malice to his adversary, 
and in the way of imprecating vengeance 
upon him, it is not necessary to determine. Very 
probably the offence was similar to that free and 
presumptuous calling on the name of God, and 
those thoughtless and angry imprecations, which, 
to the infinite peril of those who utter them, and 
to the infinite scandal of a Christian community, 
are now so often heard. 

Such language it is evident had not been often 
heard in the camp of Israel; it was not then heard 
with indifference. The blasphemer was instantly 
seized and brought before the inferiour courts.* 
These dared not to determine the punishment of 
a crime so novel and flagitious; and the case was 
next referred to Moses, as one of those ''great 
matters" which demanded the wisdom and 
judgment of the inspired legislator. Moses him- 
self presumed not to decide, and put the prisoner 
in ward, that the mind of the Lord might be 
showed them. 

There is a fearful solemnity in these proceed- 
ings, which plainly declares that blasphemy and 
cursing were very rare if not unknown in Israel; 
and that the crime excited horrour and amaze- 
ment in the people, the judges, and Moses. All 
testified the opinion that it was a crime not to 
be passed in silence; and Moses, a crime against 
God and society, the adequate punishment of 
which he must wait in awful suspense to learn 
from God himself. The divine judgment, as 
recorded in the, text was soon given and 

*Sce Exodus xyiii, 22, Patrick, Seldcn, 



CURSING AKD SWEAUlNfc. »• ;"; 



promptly executed. The guilty youth was cur- 
ried without the camp; the witnesses of his 
impiety laid their hands upon his head; and 
the whole congregation stoned him to death. 

This brief narrative I think well adapted to 
strike the minds of such persons, as indulge in 
the profane use of the name of God. The sin 
has lost no part of its enormity; and is now no 
less injurious to society, no less provoking to the 
great Jehovah, and, without repentance, no less 
certain to draw down the vengeance of heaven, 
than in the time of Moses. Let us use this por- 
tion of sacred history, then, as an occasion of con- 
sidering the impious practice of profane swearing 
and cursing; 

I. As it regards God; 

II. As it regards society; 

III. As it regards the individual; and, 

IV. As to the temptations to it. 

I will conclude the discourse by urging to a 
devout and general effort to suppress the evil. 

I. As it regards God, profane swearing and 
cursing is a most daring sin. 

That you may have a just view of its enormity, 
for a moment consider the greatness and majesty 
of God. Then turn to observe with what awful 
reverence the highest orders of celestial beings ut- 
ter and adore the divine name. The seraphim, 
seen by Isaiah covered their faces and their feet, 
and, flying, cried, Holy, holy, holy is the Lord of 
hosts.* Consider also with what reverential awe 
that name has ever been regarded on earth by en- 

•Isaiah vi, 1,2, 3. 



74 T HE GUILT OF PROFANE 

lightened and good men. The antient Jews 
called the name Jehovah ineffable* esteeming it 
unlawful to be uttered except on occasions the 
most solemn. t In the scriptures, holy men have 
used the name of God, with epithets, which de- 
note the most profound awe and fear. They call it 
the glorious and fearful name, J the holy and rev- 
erend^ the great and terrible]] name. With what 
emotion they wrote or uttered it may be learned 
from the words of David, Myfies h trernbleth for 
fear of thee, and I am afraid of thy judgments.^ 
These view r s of the name of God, were not pecul- 
iar to the antient saints. It is reported of the 
learned Sir Robert Boyle, and of the pious Bishop 
ISeveridge, that they never pronounced the name 
of God in discourse or prayer without a sensible 
pause, to mark it w T ith devout distinction. And 
well may angels in heaven and men on earth ut- 
ter the name of God with fear bordering on ter- 
rour; for The pillars of heaven tremble** and are 
astonished at his reproof. When he is wroth, the 
earth shaketh and trernbleth; the foundations also 
of the hills move and are shaken.^ It is a fear- 
ful thing to fall into the hands of the living God.l$ 

* Saurin's ser. vol vi, p. 138. This is the fact also with modern Jews 
in Asia. See Buchanan's Christian Researches, p 219. 

•flfyou turn to the 11th verse of the context, you will discover some- 
thing of this scrupulous caution. In that verse you will find the words 
"of the Lord" in Italicks which denotes that they are omitted in the 
Hebrew; so that the original text reads thus, the hraelitish -woman s son 
blasphemed the name, and cursed The sense of the original is obvious 
and is the same, as of the Knglish version , but the omission in the He- 
brew shows how cautious holy men were of using that venerable name 
even in sacred compositions. 

*l)eut. xxviii, 58. §Ps. cxi, 9, II Ps. xcix, 8. <ft Ps. cxix, 120. 
** Job xxvi, 11, ft Ps. xviii. It Hebrews x, 31. 



CURSING AND SWEARING. ij§ 

Now suffer me to ask, what language can de- 
clare the nature and enormity of the sin of a light, 
a jesting, or an angry use of that great andjear- 
fid name? Who is not shocked to hear a feeble 
creature, a presumptuous worm, call upon his 
Maker to witness false or impertinent words; to 
execute malicious or idle wishes! whose blood 
does not chill to hear the wretch demanding upon 
his own defenceless head the vengeance of that 
Power, the least angry breath of which is destruc- 
tion! 

But the swearer persuades himself that God 
doth not hear. Nothing can be less founded, 
than this persuasion; There is not a word in the 
to ague, but lie Jcnoweth it altogether * He would, 
however, believe that God does not regard his 
idle talk. By thy words, says our final Judge, 
shalt thou be justified, and by thy words thou 
shalt be condemned. t He is still more particular, 
I say unto you. that every idle word that men shall 
speak, they shall give account thereof in the day 
of judgment. Against this last presumption the 
scriptures are frequent and solemn in their cautions 
Read in the Ivth Psalm. — Thou givest thy mouth 
to evil and thy tongue frameth deceit: These 
things hast thou done, and I kept silence; thou 
thoughtest that I was altogether such an one as 
thyself: but I will reprove thee, and set them in 
order before thine eyes. Now, consider this, ye 
that forget God, lest I tear you in pieces, and there 
be none to deliver. I add; nothing can be plain- 
er than the language of the third commandment,. 

* Ps. xxxix, 4. f Matthew xil 36, 37. 



7t> THE ©UILT QF PHOFAXE 

/ will not hold him guiltless that iaketh my name 
in vain. The swearer may remain at ease a 
while, as well as he that feareth an oath. But 
the sentence pursues him; it will finally overtake 
him—/ will not hold him guiltless that takeih 
my name in vain. 

This manner of expression in the third com- 
mandment is an effectual answer to the common 
apology for profaneness. "O," says the swearer, 
H mean nothing by this foolish language. Not- 
withstanding I profane the name of God and im- 
precate curses on men, nothing farther is from my 
thoughts than irreverence to my Maker or injury 
to my fellow creatures; it cannot therefore be ve- 
ry criminal," Mark the expression in the com- 
mandment, I will not hold him guiltless that tak- 
kth my name in vain. It is this inconsideration, 
which is in particular forbidden, and to which 
the penalty is annexed. It is the vain oath, the 
unmeaning curse, which shall not go unpunished. 
This atheistical unconcern about God, while his 
name is upon the tongue, this thinking nothing 
of him, this contemptuous indifference whether 
there be such a Being, is the insulting crime, which 
Heaven regards w T ith indignation. 

The particular emphasis, with which the vain 
use of God's name is forbidden, reminds us of 
another species of profaneness, which some peo- 
ple, who would shudder to be thought profane, 
think quite innocent and becoming. It is the 
repeating of oaths and curses in the way of anec- 
dote or story. This often appears in the news- 
papers and in books of light reading. It seems 
to be thought a complete avoiding; of all offence 






t ribl.VG AND bWi.AHING. flf. 

o God and men, provided only the initials and 
{to have it perfectly understood) perhaps also the 
final letters of the improper words be printed, 
with a modest dash between them. In conversa- 
tion, also, it they only repeat, in a voice half sup- 
pressed, what tne swearer has uttered in their hear- 
ing, and this,j ust to show how wicked or how ingen- 
ious the blasphemer was, they seem to imagine 
that it is entirely innocent, and perhaps even think 
that it is moralizing. There are not a few, in 
other respects moral persons, who appear to have 
a high relish for this second-hand swearing, and 
show so much dexterity at introducing it, as to 
excite suspicion that this language may have been 
familiar to them. But surely I need not spend a 
moment to show that the unnecessary repetition 
of such language is a taking of the name of God 
in vain. It is a familiar, a sportive use of that 
name, which should never pass the lips but with 
awe; and most certainly is a high offence to the 
divine Being. 

Such is this dreadful practice as it regards God; 
and in the death of the son of Shelomith, deter- 
mined by the voice of God himself, the profane 
swearer, without repentance, is strongly assured 
of his own exemplary punishment in this world 
or the future. 

II. As it regards society, profane swearing and 
cursing is a pernicous vice. 

Human government has little energy independ- 
ent of the aid of religious principle, or the fear of 
God in its subjects. Cases continually occur, in 
which facts can be denied, and falsehoods affirm- 
ed, and fraud, in innumerable shapes, practised 
*7 



78 THE GUILT OV PH0FA3.E 

with so tempting a prospect of concealment, that 
the fear of man proves but a feeble restraint from 
iniquity. Hence every government perceiscs the 
necessity of a higher principle, and admonishes 
the subject that there is a Being, from whose ey 
there is no concealment, and from whose tribu- 
nal there is no escape; — -a Being, who knows ev 
ery thing which is done in secret, and who will b 
a swift witness against the false, and a dreadful 
avenger of the unrighteous.* 

This conviction is the ground of the oath, em- 
ployed by the magistrate; which is a direct appeal 
to the omnipresence and omniscience of the Al- 
mighty; ani, let it be ever remembered, a direct 
imprecation of his vengeance in the case of false- 
hood or iniquity. It is the last appeal; so says 
the Apostle— An oath for confirmation is an end 
of all strife^ An 'oath* therefore, in the hands 
of rulers, is the strongest tie upon subjects, and 
the most certain mean, in difficult cases, of dis- 
covering truth and of maintaining equity between 
man and man. In a word, it is the most sacred 
band of society. There is no security, which men 
cm give, comnarable with an oath; since it is an 
obligation, which no man can dare to infringe, 

* The experiment to maintain government without aid from religion, 
-was made in the French revolution. "JVo monarchy in heaven" exclaim- 
ed an atheistical legislator in the reign of terrour, "if ive itrill have are- 
pvblick on earth " To the prevalence of this horrible sentiment may be 
ascribed the atrocities of that period, Some of the same actors remaia 
in Prance; but that impious maxim is discarded from their policy. The 
necessity of the fear of God in the subject is recognized by the ruler, 
and the antient measures for maintaining it are restored in that country. 
The past and present state of France demonstrates that the impolicy of 
attempting government -without the aid of religion is exeeeded only \fif 
the itnpiety, 

f Heb. vi, 1&> 



C V R$I N C A N D &\V E A 1 1 IN Q . 79 

before be has utterly renounced the favour and the 
fear of God. 

The crime against society, then, can be of no 
ordinary stamp, which abates the force of an oath 
and relaxes this sacred band. And, beyond all 
doubt, this is the direct and inevitable effect of 
profane swearing. It renders this awful appeal 
to God less solemn and alarming, both to the 
swearer and to them who are accustomed to hear 
him. This effect is certainly produced upon the 
swearer. The ceremony of a legal oath, the ap- 
peal to God in a court, can have little effect upon 
him, who wantonly makes that appeal every 
hour, at every turn, and on every trifling occa- 
sion. The essence of the oath is the fear of God; 
that fear the swearer has almost or quite effaced; 
therefore his oath becomes little or nothing more 
than affirmation. 

The pernicious influence of profane swearing, 
while it is greatest on the blasphemer, is also not 
inconsiderable upon them, who often hear him. 
The horrour. with whieh the language is at first 
heard soon abates; many after a while, may hear 
it without impatience, and some, through the 
force of example, may utter it without much con- 
cern. At the least, it would not be strange, if 
they should at length hear the legal oath with 
abated reverence, and regard it as a mere court 
ceremony, as little relating to God, in whose name 
they swear, as the familiar language of conver- 
sation. From so lax an opinion of an oath, how 
easy may many find it to colour and dissemble, 
and to slide some ij;to equivocation and mental 



gO 1KB GUILT OF I'KOFANE 

reservation; and some into unqualified falsehood 
and per jury 

These remarks, in their full extent, are confirm- 
ed by our civil fathers. In their preamble to the 
law of the Commonwealth against this injprety, 
they State — That "the horrible practice of profane 
cursing and swcariig hath a natural tendency 
to weaken the solemnity and obligation of oaths 
lawfully taken in the administration of justice; 
to promote falsehood perjuries, blasphemies, and 
dissoluteness of manners, and to loosen the bonds 
of civil society. 

Considering therefore the tendency of profane 
cursing and swearing to corrupt the speaker and 
the hearer; to erase from the mind the awe of 
God; to debase the dignity of the solemn oath; 
to weaken the arm of justice; and to bring upon 
individual men and society the most serious evils; 
the profane swearer must be regarded as a danger- 
ous man, — an injurious member of the civil com- 
munity. We perceive also why all Israel were 
90 deeply concerned at the offence of the blas- 
phemer, and were required by God himself to as- 
sist in the execution of their common enemy 

We are brieily to consider profane swearing 
and cursing, 

III. As it regards the individual. 

This impious practice tends to seduce the swear- 
er into general vice and irreligion. The fear of 
God is the beginning of wisdom; the man, there- 
fore, who is disengaged from this fear, is without 
the grand principle of religion, and has no con- 
si d rable restraint left upon his lusts and passions. 
Now it is difficult to think of any thing more 



CURSING AND SNYLARING. 81 

adapted to extinguish that fear of God, than the 
habit of irreverently using his name. The man, 
whom you can insult to his face, you cease to 
fear. The same remark is just in regard to GocL 
From whatever causes or accidents it has grown, 
when once you have the habit of insulting your 
Maker, and of prostituting '-with unHallowed 
breath 7 ' his dread name on vile occasions, it is 
not the fear of God, which any longer restrains 
you from the worst vices and most dreadful deeds. 
Particularly let it be added, that a practice, so 
utterly inconsistent with just thoughts of the di- 
vine attributes and reverence to the divine Being, 
strongly tends to infidelity. It is practical infi- 
delity; and the swearer, without much injustice, 
may be classed with the fools, who have said in 
their hearts, there is no GocL I cannot regard 
it as improbable, that many reason, as an impi- 
ous Parisian* orator did, from their own blas- 
phemy to strengthen their skepticism; and con- 
clude because the presumptuous sinner is not in- 
stantly blasted, there is no Avenger to call him 
to account. The wise man remarked in his day. — 
Because sentence against an evil work is not ex- 
ecuted speedily, therefore the heart of the sons of 
men is fully set in them to do evU.f But let it 
be remembered, that the Lord is not slack con- 
cerning his promise, as some men count slack- 
ness; but is long -sit [feringl — That with him a 
thousand years are as one day — and that punish- 
ment long deferred is not less certain, and will 
fall with accumulated weight. 

*SepI)r. Moore's Mordaunt f Ecclesiastes viii, It. J2 Pet-, 2*4* 



82 THJfi guilt OF PROFAN"E 



PART II. 



Considering how incensing the practice of pro- 
fane swearing and cursing is to God. how per- 
nicious to society, and how dissolute in its tenden- 
cy, and destructive in its issue to the individual, 
it becomes important to inquire, 

IV. What those irresistible temptations are, 
which press men into profane swearing and curs- 



ing. 



Surely- no mortal but the swearer can tell. If 
any sin is without temptation, it must be this. 
It adds not to a man's stature, nor makes one hair 
white or black; gratifies no sense, promotes no 
interest; advances a man's credit neither for truth, 
nor for wisdom, nor for courage; and impaits to 
his conversation neither dignity, grace, nor wit. 
On the contrary, it degrades him in the estima- 
tion of the wise and good, and directly tends to 
render his veracity suspected. To the eye of rea- 
son, the inducements all lie against this sin, and 
we are reminded of that quaint but just remark, 
I think of Mr. Addison — That the profane swear- 
er is the devil's volunteer, and serves without 
bounty or pay. 

The root of this sin is a corrupt heart. Let 
your communication be, Yea, yea; Nay, nay, 
says Christ upon this subject; for whatsoever is 
more than these cometh of evil* springeth from a 
corrupt source. The vicious dispositions from which 
it issues are various. Commonly it is the fruit of 
" ; apish imitation" — of an abject submission to 

* Mat chew v, $?. 



USING AND SWEARING. §3 

the influence of fashion. Some are profane from 
petulaace; others from rage; and many from va- 
cancy of mind and sinful levity. 

Tne fashionable swearer thinks to give spirit 
to Ils conversation by oaths and curses. He 
would be thought a man of the world; to have a 
mind wonderfully independent of superstition, 
and relieved from all the impressions made in the 
nursery; a mind that can wink out of sight the 
terrours of the word of God and of the world to 
come* The petulant swearer indulges himself in 
this impiety, as the best method of venting his 
uneasy sensations. The angry swearer, like the 
son of Shelomith, designs tu terrify by his unhal- 
lowed rage; and he would have you understand him 
to say — -lake heed how you dare to offend him, 
who fears not God, nor regards man." If it were 
not usually the language of the dastard, ycu ought 
to take warning and liee from the impious mad- 
man. The vacant swearer is a man impatient of 
all serious thought, and slides into this practice, 
because he will net consider how great is the guilt 
of it, nor anticipate the inevitable punishment. 

If these things are ever named as arguments to 
palliate the guilt of the swearer, how perfectly 
empty are they all? It is impossible that unbrid- 
led passion and repining discontent, being sins in 
themselves, can extenuate the guilt of profane- 
ness. It would be strange indeed that u one crime 
should \varrant another; that what would spoil 
a good action should excuse a bad one."* 

*Dr. Barro\r, 



$4, THE GUILT OH PROFANE 

We have now considered this sin in several 
important lights, and have seen it to be most use- 
less and most destructive to the swearer, perni- 
cious to society, and presumptuously daring to the 
Almighty; and 1 hope we are prepared to unite 
in a devout and general effort to suppress the 
extensive and growing evil. 

The profane themselves will suffer me first of 
all to apply to them, and anxiously to solicit their 
attention and concern. It is your benefit, my 
dear sirs, in the first degree, which is to be attain- 
ed by the reformation now contemplated; and 
it is your effort on which we must principally 
rely, under God, to effect the important purpose. 
If you have thought suitably on this subject, or 
have considered it only in those views presented 
in this discourse, you surely cannot want motives 
to excite you. What can forbid your instant re- 
form? In abandoning this sin, you have no pres- 
ent interest to forego, and no pleasure to resign, 
and no passion to deny. If you wish well to so- 
ciety, its order and welfare are deeply concerned 
in your reformation; for, by effacing in yourselves 
and others the fear of God and the awe of an 
oath,y ou are insensibly dissolving itsstrongest band, 
and bringing calamity upon it — Because of swear- 
ing the land mourneth* 

B it other arguments vanish in the considera- 
tion that this impious habit is incensing against 
you the omnipotent Jehovah. Will you not 
for a moment pause and consider what ingrati- 
tude to the Best of beings this sin implies? Life 

*Jci\ xxiii, 10, 



CUBSISe AKD SVEABIK*. $~> 

and reason, health and plenty, mercies without 
number and above all estimation, you have re- 
ceived from God. And can you forget the God 
that made yon? can you lightly esteem tlie Rock 
of your salvation? Far, far above even this de- 
gree of guilt you bound, while you fly in the face 
of Heaven with contemptuous rudeness, and an- 
swer to that fearful description of an impious man 
in Job — He stretcheth out his hand against God, 
and strengtheneth himself against the Almighty, 
He runneth upon him, even on his neck, upon 
the thick bosses of his bucklers* I beseech 
you to ask yourselves if such presumption can go 
unpunished? Who hath hardened himself against 
God and hath prospered^ Have you not rea- 
son to tremble at the kindling indignation of that 
almighty Being, whose name you vilify, whose 
power you tempt, and whose wrath is intolerable! 
Already you hear his warning voice (the voice 
once heard by millions, while the mountain trem- 
bled on its base) J will not hold him guiltless 
that taketh my name in vain.\ And again; / 
will be — a swift witness against false swearers. § 
I kill and I make alive; I wound and I heal; 
neither is there any that can deliver out of my 
hand. If I wliet my glittering sword, and mine 
hand take hold on judgment, I will render ven- 
geance to mine enemies, and will reward them 
that hateme.\\ 

If you will seriously ponder on these fearful 
declarations. I cannot but hope that you will in- 
stantly abandon the sin, justly apprehending that 

•Job xv, 25. f Job ix i *" *Ex. *ty 7 - §^al iii, 5. IjDeut. xxxii, 30, 4l> 

8 



83 THE GUILT OF PROFANE 

you shall perish from the way, when his anger 
is kindled but a little. You have indeed sinned 
with a high hand, and your peril is infinite, but 
your case is not hopeless. Let those gracious 
words encourage and decide you to reformation 
— As I live saith the Lord God, I have no pleas- 
tire in the death of the wicked; but that the wick- 
ed turn from his way and live* 

If; my friends, you are determined on reforma- 
tion, let your resolution be made in humble and 
sincere dependence on divine grace, and with the 
most vigilant caution in regard to those occasions, 
which have so often betrayed you into the 
sin. Your minds cannot be too strongly for- 
tified against the influence of evil example. To 
be profane, because it is a common, a fashionable 
vice, is childish folly and weakness. The preva- 
lency of the sin abates neither the guilt nor the 
danger; and the anger of the Almighty will fall 
as heavily upon the profane multitude, as upon an 
individual, who should be the only son of Shel- 
omith in the nation. Though hand join in 
hand, the wicked shall not be unpunished.^ 

This caution is particularly necessary lor mar- 
iners. It is to be lamented that this sin so great- 
ly prevails among them, that an unpractised youth 
when going to sea fears the reproach of singular- 
ity, and is in danger of concluding that it is as 
necessary for him, in order to have peace among 
his companions, to use this impious dialect, as to 
be dressed in the habit of a sailor. It is painful 
to a young man to be singular, if no remark be 

*Es xxxiii, 11. fProv. xi, 21, 



CURSING AND SWEARING, 87 

made. Bat if that singularity provoke a scornful 
smile, a loud whisper, or a sarcastick remark that 
he is a hypocrite, or even that he is a christian, 
he is at once tempted, like unhappy Peter, to 
deny the charge and to confirm his denial by 
oaths and curses. 

Bat, my young friends, who are yet untainted, 
dare to be singular: and assert the noble independ- 
ence of virtue in circumstances of the keenest 
temptation. Retort upon your profane assailants 
pity for scorn, and courtesy for insolence. They will 
soon be weary of such a warfare, and will re- 
spect, if they should not imitate you. But, even 
if the trial be long and unremitted, endure it with 
persevering firmness, feeling upon your minds the 
awful weight of the words of Christ — Fear not 
them, which kill the body, but are not able to kill 
the soul: but rather fear Him, who is able to 
destroy both soul and body in hell* 

Another caution of much importance to sea- 
faring men is suggested by the sketch of sacred 
history which introduced this subject; a caution, 
which they should always carry with them, 
when they go ashore. There is a natural jeal- 
ousy in the people of one nation against those of 
another; a jealousy, which, with the slightest 
breath, blazes into contention. This remark is 
exemplified by the Israelite and the Egyptian; 
and in large maritime towns, where men of dif- 
ferent nations meet, we frequently hear of sudden 
brawls, which end in bloodshed and murder. If 
they produce no other evil, they almost certainly 

Ma4t x, 2*. 



88 THE GUILT OF PH0FA&E 

involve the parties in impious imprecation and 
blasphemy. You cannot with too much solic- 
itude shun the occasions of such complicated 
guilt. The least discretion will surely be suffi- 
cient to preserve you from those resorts on shore, 
in which you are certain to be tempted to the in- 
toxicating cup, and into the snares of the basest 
women, and into quarrels with jealous and re- 
vengeful men. 

To avoid evils of so criminal and disastrous a 
nature, it will readily occur to you as important 
not to be needlessly on shore, and never with im- 
prudent companions; to maintain sober and 
courteous manners toward all whom you meet; 
and to return in seasonable hours to your 
safe and quiet birth on board. This manly 
and judicious course will render you respected, 
and promotion in the line of your profession 
will be almost certain; and, on other and higher 
accounts, it will yield you a satisfaction of mind 
infinitely superiour to all that you can hope for 
from sensual pleasures, or from a brutal triumph 
over a prostrate and mangled adversary. 

But, the time failing me, I must restrain that 
fullness of heart, which I could wish to pour 
forth on this subject to the profane. I can only 
beseech them, as they regard either the love or 
anger of Him that made them, the peace of soci- 
ety, or their own present and eternal welfare, that 
they forbear the practice of cursing and swear- 
ing. 

In a few words, I commend this subject to the 
serious consideration of others as well as of the 
profane. Every member of society who has in- 






KSi.sG AND SWEARING. &9 

fluence is solemnly bound to exert it for the sup- 
pression of this prevailing vice. Parents have 
much to do. Let them early teach their children 
that the laws of God and of society are broken 
by profaneness; and labour to impress them 
deeply with a view of the disgrace, the guilt, and 
the danger of the practice. Let them give line 
upon line and precept upon precept, and enforce 
the whole by uniform example. For, however 
anxiously he may desire to prevent the misfor- 
tune, a profane father must expect a blaspheming. 
son. 

When we consider how numerous that body 
of men is, which is employed in maritime affairs, 
and the melancholy fact that profaneness is pro- 
verbially the sin of sailors, it is of the last impor- 
tance that a reformation be effected among them. 
And to whom among men shall we look to effect 
the desired change? Surely to the masters and 
officers of vessels. They are in the place of par- 
ents and magistrates to those, who sail with them. 
They will suffer me to call upon them for their 
whole influence and authority to suppress this 
daring i iipiety . Your station, my respected friends, 
is highly responsible. To your care is intrusted 
an interesting portion of the community, general- 
ly too at an age the most susceptible of good and 
of bad impressions. Young men look to you 
with reverence, and your language and conduct 
become the model of their own. Will not this 
thought prompt you to feel as parents and as 
magistrates, and induce you never to lay aside 
the tender concern implied in the one character,, 
or the dignity of the other? An example of such. 
*8 



gO **» GX'ILT OF PKOFAXE 

extensive influence should be vigilantly correct, 
and should be seconded, if necessary, by paternal 
counsel and by mild reproof. I am persuaded, — 
my I am so happy as to know, that the influence 
of such a master and officer in a single voyage, 
through the divine blessing, has been very man- 
ifest and auspicious on the ship's company in gen- 
eral, and that their respect and attachment in re- 
turn have been sincere and ardent. 

The magistrate too, the guardian of the public 
safety and welfare, is concerned in this subject. 
Can it be necessary that I should solicit the aid of 
civil officers, since they are under the obligations 
of an oath to suppress this vice. On general prin- 
ciples it is their duty to do it; for profane swear- 
ing is a breach of the peace. But lest there should 
be a doubt on the subject, the law of the Common- 
wealth is express, and makes it the duty of the 
"Sheriff, Deputy Sheriff, Coroner, Constable, 
Grand Juror, and Tythingman," to bring every 
offender within their knowledge to the magis- 
trate; and the duty of the magistrate by gentle 
but increasing penalties to attempt to reclaim 
him. The punctual execution of this law. I am 
fully persuaded, would have an excellent efiect; 
the good but irresolute purpose of many of the 
profane to amend would be strengthened; the 
vice would be rendered disgraceful; and we might 
soon perceive it as unfashionable and infamous to 
swear as to steal. 

With parents and masters, with the magistrate 
and other civil officers, let all the friends oi God 
and of society combine to suppress this crying sin. 
In our several stations, let iuve to God and zeal 



CURSIXG AND SWEARING. y| 



for his honour constrain us. B it if so ingenuous 
and pious a motive fail to excite us. i concerns as 
to stand forth in the work of reformation from 
dread of those judgments, which abound irgpro- 
f ineness is invoking and hastening upon the land. 
Let it not be forgotten that profaneness, and blas- 
phemy, and their offspring infidelity and atheism, 
were the precursors and concomitants of the san- 
guinary scenes in revolutionary France. If we 
would escape the righteous judgment of heaven 
in similar calamities, we must, by the help of God, 
arrest the same moral causes in our land, before 
they attain a similar dreadful height. 

By the help of God — Ah, little without this 
can be effected. We are in the case of Jehosha- 
phat — We have no might against the great evil} 
but, like that prince, we can raise our eyes to God. 
This let us do in fervent prayers that he would 
pour out upon the land his spirit to convince of 
4tn, of righteousness, and of judgment — that he 
would put his fear in the profane, who are so 
destitute of it — and by his blessing on our efforts* 
would ensure a general reformation. And may 
the profane swearer, with a mind overwhelmed 
with the sense of his guilt, pour out his heart in 
confession and holy resolution before God, and 
say — Behold I am vile, what shall I answer thee! 
I have sinned; but do not condemn me — If I have 
do lie iniquity y 1 will do no more* 

•Job xl, 4; xxxir, 33w 



y2 A PRAYER. 



A PRAYER FOR THOSE, WHO DESIRE TO RE PRESET ED 
FROM PROFANE SWEARING AND CURSING 

O thou whose name alone is Jehovah! That 
glorious and fearful that holy and reverend, that 
great and terrible name, may we never assume 
upon our unhallowed lips, but with the deepest 
awe and profound humility. Let thine excellen- 
cy make us afraid, and thy dread fall upon us. 
The pillars of heaven tremble, and are astonished 
at thy reproof. Thou killest and thou makest 
alive; thou woundest and healest; neither is 
there any who can deliver out of thine hand. 
Thou knowest our down sitting and our up- 
rising; thou understandest our thought afar off. 
Thou compasseth our path, and our lying down, 
and art acquainted with all our ways. And 
there is not a word in our tongue, but, /o, O 
Lord, thou knowest it altogether. We would 
prostrate our souls before thee with contrition for 
all our sins; and would tremble at the thought of 
thy just indignation against ary of us. who have 
profaned thy name, and have dared to invoke 
thee to witness false or impertinent words, and to 
execute idle and even malicious wishes. Hadst 
thou dealt with us as our sins have deserved; 
hadst thou in righteous judgment but granted 
many a dreadful request which we have thought- 
lessly and presumptuously addressed to thee. We 
should long since have been lifting up our eyes in 
hopeless wo. Adored be the patience and for- 
bearance of our God, that sentence against our 
evil work has not been speedily executed. May 



A PRAYER. 93 

the goodness of God lead us to unfeigned re- 
pentance, of all our impious and idle words. To 
thy mercy we desire to flee in Jesus Christ: and 
ij;h our sins be as scarlet, may they be as white 
w; and though they be red like crimson, 
m )1. 

M ve beseech thee to establish in 

our that fear of the Lord, which is the be- 

ling of wisdom, and which is a fountain of 
t > depart from the snares of death — O may 
free all the day long, and nev- 
er o rofane thy holy name, through sinful 
», the temptations of example, or 
-on; and never more invoke 
upon Q ir others that fearful condemna- 
ti i :h awaits the impenitent. [For who 
ne power of thine anger? and whose 
: ire and whose hands can be strong, 
t rise up in judgm 
f us can dtvell with the devouring lire? 
th everlasting burnings?] 
Daepty our minds with the solemn in- 
is. to which we have been listening; and 
le aid of our 
be pure from the sin. which so 
Wit i gentleness and love, m 
we exhort one another daily, while it is ca 
to-d any be hardened through the de, 
fain -in. May those who are in authority 
aid the reformation, by kind and seasonable 
isels. paternal rebukes, and their own bla; 

- example. And grant, O holy 
ator. that the g f our frame may never 

be £ i to our *hame and I Therev 



94 A PRAYER. 

may we bless God, even the Father, and there- 
with may we bless men, who are made after the 
similitude of God. May it be our constant and 
vigilant endeavour so to employ our tongue that 
our discourse may minister grace to the hearers, 
and awaken the devotion of our fellow worship- 
pers. So may we fear and love thee, worship 
and praise thee here, that we may soon rise into 
that blessed world of everlasting joy, where un- 
numbered millions, in blissful concert, ascribe 
blessing and honour, thanksgiving and praise to 
him that sitteth upon the throne and to the Lamb 
forever. Amen. 



HOLY RESOLUTION. Qo 



SERMON V. 

HOLY RESOLUTION. 

Job xxxir, 31, 32. 

Surely it is meet to be said unto God, I have borne chastisement, I "will 
not offend any more- 1 hat which I see not teach thou me; if 1 have done 
iniquity, I will do no more. 

IMAGINING that the divine Ruler rewards and 
punishes in this life in proportion to the viitue 
and vice of mankind, three of the friends of Ji b 
seem to have esteemed him the most flagitious of 
men, because the most afflicted. Eiihu was 
more mild in his opinion oi this unhappy man; 
yet, from a similar conviction of his case, he ap- 
pears to have suggested to him the counsel in the 
text. 

He impatiently desired that Job might acknow- 
ledge and improve his affliction as discipline; that 
he might anxiously examine into the nature of his 
sins, of which he thought him to entertain a very 
inadequate idea; that he might earnestly ask of 
God to enlighten him on that si bject; and, as 
the result of the whole, that he might resolve on 
universal reformation. 

This wise man was erroneous in the opinion, 
which was the ground of his counsel; but the 
counsel was most excellent in itself. It was suit- 
able to holy Job; and it is suitable to all men; 
and this not in the season of affliction alone, but 
at all times. It is counsel needful for the right- 
eous so long, as their corruptions are but partially 
subdued, and they fall into sin, and have occasion 



§Q HOLY RESOLUTION. 

to renew their resolution and their repentance. 
And it is counsel, which deeply concerns others, 
who, as Job was supposed to have done, cast off 
fear and restrain prayer before God;* who have 
yielded themselves to obey fleshly lusts, which 
war against the soul; or are habituated to the 
impiety of profane cursing and swearing; or 
w r ho have only cherished those sins of the heart, 
which, though imperceptible by men, are offen- 
sive to God, and, without repentance, must draw 
after them the dreadful fruits of his displeasure. 
The attention of all my hearers, therefore, is 
solicited to this subject; for Surely it is meet 
for all to say unto God, I have borne chastise- 
, ment, I will not offend any more: That which I 
see not teach thou me; If I have done iniquity, I 
will do no more 

I have borne chastisement — This is language, 
w r hich all can adopt, though they may not have 
experienced afflictions as numerous and as heavy 
as Job's. We have had our perils, our disappoint- 
ments, and our bereavements; and they were 
doubtless sent for our discipline and trial; and he 
who sent them looks for the peaceable fruits of 
righteousness, which they were designed and 
adapted to yield. 

If I have done iniquity, I will do no more. We 
are not to consider the word iniquity as limiting 
the resolution to acts of injustice; but as imply- 
ing all kinds of sin. The matter of this resolution 
therefore is a universal reformation. It is a res- 
olution that whatever habit of sin has been form- 

Chap. xv, 4, 



HDLV KKSOLUTIOS. i$f 

cd and indulged whether of heart, speech, or 
haviour, it shall be indulged no longer; and that 
whatever duty has been neglected in our relation 
to God, or to man, or in regard to our own souls, 
it shall be neglected no longer. 

The counsel of the text demands a devout so- 
licitude to discover what our sins are; a determi- 
nation to forsake them; and the declaration of 
that purpose in the presence of God. 

The counsel of the text demands, 

I. A devout solicitude to discover what our 
sins arc — If I have done in! quit ?j— That whicli 
1 see not teach thou me. 

The particle if\s not designed to express any 
doubt of criminality; but to exhibit the mind in 
an inquiring state; a mind solicitous to discover 
the whole matter of reformation; every trans- 
gression of God's holy law in the precepts of the 
tirst and of the second table; every sin whether 
concealed in the subtile foldings of the heart, or 
done in secret, or boldly exposed to men in the 
face of day. A mind also equally anxious, be- 
cause it is equally necessary, to ascertain every 
neglect of duty in things" regarding God and 
man. 

Can it be necessary to show that this inquiring 
state of mind is a previous step, without which 
reformation is impracticable? It is abaird to 
suppose that we shall ever amend what we per- 
ceive not to be wrong. Naturally, my hearers, 
through, corrupt propensity, through love of in- 
dulgence and through the force °of habit, you 
continue in those wrong courses, which you have 
persuaded yourselves are innocent, or indifferent 

9 



HOLY RESOLUTION. 



98 

or about which you have brought yourselves not 
to think at all. Consideration being once sus- 
pended, with what unhappy dexterity does a cor- 
rupt heart practise upon us in extending the field 
of things indifferent? One neglect is excused al- 
ter another. Such a duty is very well for this 
and that man, the worldling acknowledges, but 
is not to be expected of him. His calls and cares 
are too numerous and too important to admit of 
reading the scriptures every day, or to afford op- 
portunity for family devotion. Or, if he cannot 
pretend the want of leisure, he finds another plea. 
The duty, he thinks, becomes the man who has 
o-ifts to lead in domestick prayer to edification. 
Institute of these and without an effort to acquire 
them, he feels excused from a duty, which is as in- 
cumbent on the busy, as on the free, on the slow 
of speech, as on the eloquent. With similar ex- 
cuses one duty is dismissed after another, or is 
never attempted, and the very form of godliness 
disappears. . 

The evil stops not with neglects. Specious 
apologies are soon found for vices. Profaneness 
is excused as harmless, because no evil is seriously 
intended; and sometimes a man, with an On* 
blushing face, will plead for it as necessary m the 
army and navy, and contends that, absolutely 
nothing else will do with sailors in a storm, but 
what stupidity to assert that men delight to hear 
the name of God blasphemed at that fearful mo- 
ment, when they need his power to save them 
from instant destruction! Intemperance is ex- 
cused by the plea, that the means of it give 
strength and spirit for labour, and are a security 



HOLY RESOLUTION. 99 

against heats and colds; and that a free use of 
the exhilarating evil, if not originally indispensa- 
ble, is become so by habit. It is regarded as an 
insuperable argument for continuing the fatal 
habit, that the attempt to subdue it would occa- 
sion intolerable languor and sinking, and might 
even accelerate the approach of death. In sim- 
ilar ways, other vices, equally palpable and inex 
cusable, are extenuated; and divine injunctions 
and prohibitions, urged in the most frequent and 
fearful manner, seem to vanish from the scrip- 
tures. 

It is said that in certain countries they have mu- 
tilated copies of the bible, passages being expung- 
ed, or interpolated, or glossed in the translation to 
countenance favourite opinions and practices. Is 
there nothing like presumptuous mutilation 
among us? Are there none, who urge certain 
passages in the scriptures with great vehemence, 
which by themselves seem to support their no- 
tions, and pass, in profound silence and neglect, 
other passages, which confute them? I need not 
hesitate to say that multitudes mutilate their 
bibles — My meaning is not that they actually cut 
out from the sacred volume those parts which 
they dislike; those which they fmd declaring doc- 
trines which they have decided not to believe, or 
denouncing sanctions, which they are determined 
not to regard, or enjoining duty and mortification, 
to which they are resolved not to submit. But 
what is it less, while they constantly pass over, 
gloss, or pervert those passages; so that they es- 
cape from the salutary terrour, which they arc 






|0O HOLY RESOLUTION. 



intended to inspire, and the important truth ? 
which they teach. 

And now of all these evils what is the remedy 
to be applied? Consideration; serious, impartial 
examination of the scriptures and of ourselves. 
I thought on my ^ways, and turned my feet unto 
iky testimonies .* This first step in the great 
work of reformation let us not delay; inquisitively 
h:t us scan our heart and life, not by rules, which 
our bribed reason, or corrupt hearts may contend 
are just and equal; but by the sacred word of 
God. And in examining by this unerring stan- 
dard let us be faithful, not culling and detaching 
those parts, which may the least oppose our no- 
tions and condemn our conduct; but let us exam- 
ine ourselves fairly upon the whole broad ground, 
and stand convicted and condemned for every 
sin and every neglect, which are thus ascertained 
against us. 

If thus we proceed and, even to our utmost 
ability, are faithful in the examination, very much 
will elude our search. Our solicitude therefore 
must be devout; and to our own best endeavours 
we must add our earnest prayers to God. This 
Elihu advises. It is meet to be said unto God — 
That 'which I see not teach thou me — That is, 
"Give me a deeper view of the malignity and de- 
ssert of sin, and a more just perception of the num- 
c ber and aggravations of my own sins in particu- 
lar." We find holy men in the scriptures exem- 
plifying this counsel. The royal penitent was 
sensible that he had but a superficial view of his 



HOLY RESOLUTION. 101. 

sins, and devoutly exclaimed — Who can under- 
stand his errours! cleanse thou me from secret 
faults* — And, after a sublime 3,nd awful descrip- 
tion of the divine ubiquity and knowledge, he 
concludes an admirable psalm with these peti- 
tions — Search me, God, and know my heart; 
try me, and know my thoughts; and see if there- 
be any wicked way in me, and lead me in the wtiy 
everlasting. f And since our ascended Redeemer 
has performed his gracious promise, and sent the 
Spirit to convince the world of sin, of righteous- 
ness, and of judgmentl if we are in earnest in 
our inquiry what our sins have been and are, We 
shall implore of God his Spirit; for he giveth lib- 
erally and npbraideth not.\\ 

Upon the whole, if we urge our inquiry with 
this devout solicitude, we have much reason to 
hope that the face of things will be speedily alter- 
ed; that vice will be stript of its vizard and ex- 
cuse, and our arguments for sin and pleas for the 
neglect of duties will vanish, or be remembered 
only as the proofs of a perverted intellect; that 
sin will appear exceeding sinful, ourselves crim- 
inal to an extent and in a degree, of which we 
had previously no conception, and our desert and 
danger most alarming. The language of Ezra 
will then express the sentiments of our hearts-— 
my God, lam ashamed and blush to lift up my 
face to thee, my God) for my iniquities are in- 
creased over my head, and my trespass is grown,, 
up unto the heavens.^ And the language of. Job,, 
after the Lord had answered him out of the whirl; - 

*• Psalm xix, 19. -f exxxix. ± John -x\^ flfc 

B,; James i, 5, % ix, 6, 

*9, 



102 HOLY RESOLUTION". 

wind, may express the abhorrence, with which we 
look buck on a sinful and impenitent life — I have 
heard of thee by the hearing of the ear; but now 
mine eye setfh thee; wherefore I abhor myself and 
repe&t in dust and ashes . 

If thus convinced of our sins, then, 

II. We must be determined to forsake them. 

There is no point in religion of greater import- 
ance tfian this. Are you sinners? Except ye be 
converted, says Christ, ye shall not enter into the 
kingdom of 4eavenr\ Now he is converted, 
who is the subject of repentance; and he repents, 
who so views his sins, as to forsake them with 
abhorrence. Let no man cavil at this great 
change as mysterious and incomprehensible. 
Nothing is more simple and intelligible: many of 
the fruits and evidences of it are visible to the 
world. 

The point stated in this head being of immense 
importance, it concerns us not to rest in any res- 
olution, which falls short of conversion. The 
holy purpose in the text is twice affirmed; I will 
not offend any more — If I have done iniquity, I 
will do no more. This speaks a settled determi- 
nation. Many persons pass much of their lives 
in a fluctuating state of mind. They seem half 
persuaded to make religion their business; but yet 
are seen to balance between the temptations of 
sin and the convictions of conscience, between 
the delights of sense and the hopes of heaven. 
They sin, and are terrified; they renew a feeble 
resolution, and are relieved from distress of con- 

* llif, 5, 6. t Matth. xviii, 3. 



HOLY RESOLUTION. 1 U«J 

science. Bat the determination intended in the 
text is the bringing of these frequent conflicts to 
an issue; so that there is no longer a halting be- 
tween two opinions. This full and hearty resolu- 
tion is, I nr&y siiy, the gate at the head of the way ; 
a man may think, and fancy, and say and do 
much before he enters it; but the first good step 
in religion lies within that gate. 

This resolution is impartial as well as decisive. 
It spares nothing, which is wrong; it suffers no 
golden wedge and no goodly Babylonish gar- 
ment* to lie buried in the tent. This is an essen- 
tial character of holy resolution: we are not to 
rest in any, which bears not this stamp. Partial 
resolutions are very frequent and always decep- 
tive. The reservation of one sin, with the plea, 
Is it not a little one? shows insincerity. The 
sparing of one lust is a cherishing of the whole 
malady. The surgeon cuts out a part of the 
cancer in vain, if the root be left in the body. 
And the same is true of the cancer of the soul; 
our resolution must go to root and branches, or 
it is ineffectual. 

He, therefore, who adopts the decisive and im- 
partial resolution, recommended in the text, will 
not think it sufficient to be correct in the main; 
and that a general obedience to the laws of God, 
will excuse occasional transgression. He has not 
the least thought of attempting a compound of 
sin and holiness, nor for a moment of serving 
mammon,t after devoting himself to God. I 
speak of all this as implied in his purpose, — in his 

* Josh, vii, 21. | Match, ri, 24. 



Ot HOLY RESpLUTtdk 

plan of future life; though somewhat less than 
this, through human infirmity, is to be expected 
in practice. The best men have their falls and 
their deficiencies; but they do not allow them; 
they make no provision for them; they utterly 
exclude them from their plan of life. 

This distinction shows an important point of 
difference between the saint and the sinner. The 
man who is renewed in the spirit of his mind 
sometimes sins; but it is by surprize, and against 
his settled resolution. The impenitent sinner 
sometimes resolves; but he never truly resolves to 
resign all sin. To appease an uneasy conscience, 
he may have determined to give up some things; 
but there is a darling sin, some evil hand or eye, 
with which he never determined to part. Antici- 
pating the recurrence of temptation, he expects, 
(not to say resolves) in that one respect to sin; 
and absurdly prays with Naaman the Syrian — 
In this thing the Lord pardon thy servant* It 
is otherwise with the man of holy resolution. 
He consents not to place a foot in the way of 
sinners .f If by sudden and strong temptation 
he be born away to sinful ground, he soon returns, 
like Peter,J weeping bitterly, and resolving, before 
God, in the words of Elihu, If I have done ini- 
quity, I will do no more. 

Before God — This is a circumstance of much- 
importance, implied in the text; therefore let us 
for a moment consider, 

III. The declaration of this holy purpose in 
tjie divine presence. Surely it is meet to be said 
unto God — I will not offend any more. 

* kKings r, 18. f 15 ^ lm h *• * Mattk x*r i, %& 



HOLY RESOLUTION. JQ5 

Ta*s peculiarity is strongly recommended to us 
by example. The antient saints were very de- 
vout and formal in declaring their resolution. Ja- 
cob at Bethel anointed his pillar and uttered his 
vow; and the sacred transaction seems never to 
have lost its influence upon hirn. Every pious 
patriarch builded his altar; and in later times, 
good men vowed to the Lord, religiously snvre 
by his name, and, to enrol themselves among his 
covenant people, subscribed with the hand to the 
Lord, and surnamed themselves by the name of 
Israel* Frequent in the New Testament are 
the precepts, which require the same thing; I need 
not repeat them. 

This sacred custom, if observed, can scarcely 
fail deeply to impress the mind. First in antici- 
pation; for a sincere man cannot be supposed to 
proceed to so solemn an act without much serious 
thought. "Am I," he will say, "am I about to vow 
"to the Lord? / must not be rash with my month, 
"nor my heart hasty to utter any thing before God.i 
"Him I cannot deceive, ?.nd he will not be mocked" 
Such reflections prevent a rash resolution, which 
is frequently made and commonly broken. This 
deliberation also leads to a clearer foresight of 
difficulties and to better preparation to meet them. 
He counts the cost before he builds; he compares 
forces, before he rushes to battle; discovers his 
own insufficiency to carry his noble purpose into 
execution; and, with ardent desire and humble 
confidence looking to God as his only sufficient 
Helper, mingles with his vows, as in the text, his 

* Isaiah xiivj 5. f Eccles v. % 



\QQ HOLY RESOLUTION. 

fervent petitions to be enlightened and strength- 
ened to keep them. 

And when the devout transaction is past, it be- 
comes the rallying point of his scattered thoughts 
in every moment of temptation. Bethel was a 
watchword with holy Jacob. Nearly thirty years 
after his vision and vow, at the mention of Bethel, 
lie was instantly animated with zeal and joy, and 
hastened to sanctify his house with extraordinary 
care, that he might revisit that holy ground, and 
there build an altar to God. In like manner, the 
Christian, by the frequent recollection of his vow, 
finds his zeal excited afresh in personal religion 
and in social duty. He stands fortified against 
surprize, and girded to meet difficulties. So that 
if some arduous duty, or some calamitous sacrifice 
unexpectedly be demanded of him, he feels not 
the dejecting, the fatal tremour of indecision, but 
exclaims, like Jephthah at the sight of his devoted 
daughter, / have opened my mouth to the Lord 
and I cannot go hack* 

The subject, as it is practical, I shall close with 
a brief application. 

1. It concerns Christians. They indeed have 
devoutly professed the resolution, recommended 
in this discourse; but it becomes them frequently 
to inquire how strictly they have kept it, None 
are so pure as to live without sin; and none so 
happy as to be always lively in affection to their 
God and Redeemer. The Christian himself is 
apt to forget his high vocation; to sink into a 
conformity to the world; and to yield to tempta- 

* Jutf^os xi, 35. 



HOLY RESOLUTION. \Qj 

tions, which, if they do not bear him into sins re- 
proachful to his profession, disturb a religious 
frame. Let him therefore imitate the patriarch 
Jacob going to Bethel, and frequently examine 
his heart and review his conduct. He will dis- 
cover much to be amended and urgent occasion 
to renew his resolution. A faithful self-examina- 
tion will indeed be far from flattering his pride. 
It will number before him defeats and deficien- 
cies; it will recal to his mortified mind how con- 
tinually he has come short of the divine demands, 
of his own sincere intentions, and even of his con- 
fident hopes. There may be awakened a painful 
solicitude, — Lest a promise being left him of enter- 
ing into rest, he should seem to come short of it. 
But, if not flattered, he may be benefited by the 
scrutiny. He will be likely to improve in the 
grace of humility, and in the conviction of his , 
need of mercy and of grace to help in future trials. 
From such a frame of mind may be expected 
prayer more fervent and action more resolute. 
Thus waiting on the Lord, he will renew his 
strength; and, while the youths, who trust in their 
own strength, shall be faint and weary, and the 
young men shall utterly fall, he shall mount up 
with wings as an eagle; he shall run and not be 
weary, and he shall walk and not faint * Let 
Christians therefore practise the counsel of Elihu, 
as excellent means of living nearer to God, of 
enjoying in a more abundant measure the conso- 
lations of religion, and of exhibiting to others a 
more constant and sublime pattern of piety. 

2. The subject infinitely concerns the impen- 
itent 

• Isaiah xl 30, 31- 



HOLT ft] .O.N. 

Su they, who have not deliberately 

devoutly resolved, if they have dom iniquity 

o more. Many are conscious that tl 
e no pretensions ever to have formed this re 
solution. Others may be doubtful of themselves 
But where so much is at a stake, let them not in- 
est in uncertainty, nor be reluctant to 
truth. That resolution, which is e 
is not implied in a mere form of words, 
however solemnly and frequently repeated. It is 
the purpose of tht heart, evinced by unweai 
savours to keep it. Its influence appears, with 
>Tee of constancy and energy in all the 
lie and private. It renders the 
subjects of it honest men. peaceful citi kind 

ill children, faithful parents. 
pies of Christ, and grateful creatures of 
God- In a word, this holy resolution, which im- 
plies the grace of God, will lead you, if the real 
subjects of u, to deny ungodliness a 

to live spbi •////, 

in this present world 2 ring f( blessed 

hope, and the gToiious ay : eat 

ul our Saviour Jesus Christ; who g 
[for us, that lie might redeem as from all 
iniquity, and purifi/ unto nimsc cutiar \ 

pU\ zealous Ojgood works* Consult your c 
sciences and the general course of your lives, and 
will it be difficult to decide whether a 
of this description has bee.! at i 

Hut are there not many of my hearers, who 
can find no room for doubt, and who are denied 



HOLY RESOLUTION. lOS) 

the miserable comfort even of uncertainty? 
Why, let me tenderly expostulate, why will you 
defer from day to day and from year to year the 
only concern, which is of everlasting conse- 
quence to you? Why do you leave in peril the 
proffered treasures of heaven, the blood-bought 
joys of immortality? How can you stand sport- 
ing and sinning on the brink of ruin? How can 
you slight the gracious warnings and provoke the 
power of that Being, whose hand alone has hith- 
erto preserved you from sinking below recovery? 
Alas, you think not of the fearful perils you are 
running. You think not of the momentous pro- 
bation, which you are passing, nor of the uncer- 
tainty of that life, which is the period of your trial. 
You are unmindful of the unnumbered diseases, 
which are in ambush for your life, and of the 
thousand unguarded avenues, through which 
death may suddenly reach you. As little do you 
think of the difficulties, which you are accumu- 
lating in the way of religion, rendering the great 
work every day more arduous, and that aid from 
above, without which it is impossible, less to be 
expected. You think not of these things; but I 
beseech you to think and to be alarmed by these 
multiplying perils of your immortal souls and 
aroused from your moral lethargy, and to form the 
sincere and devout resolution that wherein you 
have sinned you will sin no more. And if you 
would hope for success, trust in the Lord and in 
the power of his might to keep the sacred pur- 
pose. 

Possibly some whom I now address, have 
awaked as from slumber, and, looking back and 

10 



HO A PRAYER. 

within, discover such guilt and pollution, such 
work to be done and such impotence to perform 
it, such slight of mercy and such grace resisted, as 
to apprehend their case to be now hopeless. Your 
case is gloomy, my friends, but it is not desper- 
ate; therefore to your other sins beware of ad- 
ding those of unbelief and despair. Sink not 
back again into willing stupidity and confirmed 
impenitence, from the apprehension that any 
purpose or effort will now be fruitless. God hath 
laid help for you on one who is mighty. He is 
able to save them to the uttermost, that come unto 
God by him* Despair of your own energy as 
competent to the mighty work; but fix your pur- 
pose in the strength of you redeemer, devoutly 
saying — That which 1 see not teach thou me; if 
I have done iniquity, I will do no more. My lit- 
tle children, these things write I unto you, that ye 
sin not. But if any man sin, we have an Advo- 
cate with the Father, Jesus Christ the righteous: 
and he is the propitiation for our sins; and not 
for oiws only, but also for the sins of the whole 
world.i 



A PRAYER FOR HOLY RESOLUTION. 

O thou, our gracious but offended God! We ac- 
knowledge that it is indeed meet to be said unto 
thee — We have borne chastisement, we will not of- 
fend any more: that which we see not, teach thou 
us, if we have done iniquity, we will do no more, 

•Heb. vii, 25. f 1 Johfrttfl, ^ 



A TRA\ER. I { { 

But far be from us the thought that thou canst be 
satisfied with the flattery of our lips; thou look- 
est for truth in the inward parts. We therefore 
desire fervently to implore the Spirit, which 
thou givest to them that ask thee; the Com- 
forter, promised and sent by our ascended Re- 
deemer, to reprove the world of sin, and of right- 
eousness, and of judgment. Through his blessed 
aid may we perceive our guilt and pollution, and 
feel the necessity of repentance and reformation. 
[Our sins are numberless, and aggravated. For we 
have known our Masters will, but have net pre- 
pared ourselves, neither have done according to 
thy will; and therefore deserve to be beaten with 
many stripes. 

But we beseech thee, do not condemn us; reach 
^H*th thine hand in mercy, and save us from 
everlasting ruin.] Bring our hearts to the pen- 
itent and devout resolution, which has now been 
urged upon us. To this end, grant us a just and 
comprehensive view of our sinful hearts and lives, 
and repentance of all that has offended thee. Alas, 
How many years of sin are past beyond our pow- 
er distinctly to recollect; yet every sinful act and 
irregular desire, together with all our unbelief and 
neglect of duty, are known unto thee and are set in 
the light of thy countenance. O who can un- 
derstand his errours! cleanse thou us from secret 
faults; keep back thy servants also from presump- 
tuous transgressions; let them not have domin- 
ion over us. And do thou, who art the God of 
grace and the Author of all good purposes, grant 
that we may sincerely resolve to forsake all sin, 
May we no longer delude our souls with a re- 



I 12 A PRAYEK. 

pentance, which needeth to be repented of, nor 
stand halting between two opinions. At once 
may we yield to the convictions of conscience, 
and resign forever the pleasures of sin. May 
we not consent to waste another moment in 
delay, nor spare an individual corruption, though 
it should be as dear as a right eye, or seem as 
necessary as a right hand. May we not shrink 
back from the most painful duty; but deny our- 
selves, take up our cross, and follow the Captain 
of our salvation. 

And now, O thou whose eyes are upon us 
and to whom our hearts are uncovered; in 
thine immediate presence and in humble depend- 
ence on thy gracious support, we desire to de- 
clare our holy resolution to offend no more; to 
break off our sins by repentance and our in- 
iquities by showing mercy to the poor; to ab- 
stain from fleshly lusts, which war against our 
souls; and never more to take the name of the 
Lord our God in vam, nor indulge in behav- 
iour, speech, or heart what shall be offensive to 
thee. "And O thou Creator of the ends of the 
earth, that faintest not, neither art weary; who 
givest power to the faint, and to them that have no 
might increasest strength, grant that we may be 
immovable in this sacred purpose. Hold up our 
goings in thy paths that our footsteps slip not. 
Daily and continually may we wait upon the 
"fifcrd and renew our strength; may we mount 
Dp with wings as eagles; may we run and not 
be weary; may we walk and not faint. 

Now unto him that is able to keep us from 
lulling, and to present us faultless before the pres- 



A PRAtfefc. 113 

ence of his glory with exceeding joy, to the only 
wise God our Saviour, be glory and majesty, 
dominion and power, both now and ever. 
Amen. 



W 



|{4 THE INTERCESSION OF CHRIST. 



SERMON VI. 

THE INTERCESSION OF CHRIST. 

1 John ii, 1- 

^jv little children, these things write I unto you that ye sin not And 
it' any man sin, we have an Advocate with the Father Jesus Christ the 
righteous. 

AN Advocate with the Father! These words I 
think must immediately fix your attention. 
There is a peculiar charm in the expression; it 
brings into the mind a group of images, peculiar- 
ly affecting. 

When a citizen has broken the laws of his 
country, and the hand of justice has seized him, 
with what anxiety does he pass the interval be- 
tween his arrest and trial. From prison he sends 
for a counsellor, distinguished by his knowledge 
of law and by his eloquence. He conjures him 
to undertake his defence, and engages his interest 
and zeal by the promise of a liberal reward. 
This being done, he feels in degree relieved; and, 
all his hope resting upon his advocate, he thinks 
of him night and day. 

Assume a case more apposite. A restless and 
turbulent member of the community has broken 
his allegiance to the state, and is apprehended in 
open rebellion. Or, a thoughtless wretch has 
committed felony; and has been arrested in cir- 
cumstances which excite the strongest suspicion 
that he is stained with blood. Regarding him- 
self as friendless and unpitied, and destitute of the 
means to engage the offices of a human being, he 



THE INTERCESSION OF CHRIST. J 15 

resigns himself to despair. But the humanity of 
our laws do not pass him by. The ministers of 
justice select for him an able advocate. Moved 
by philanthropy, he visits the prisoner, undertakes 
his cause, pleads it with ardour, and possibly pre- 
vents untimely death. 

Such a friend in trouble is an advocate; and 
this is the endearing title, which Jesus Christ the 
righteous bears in the court of heaven. And he 
bears it not in vain; with divine eloquence, he 
executes the office; and mankind are the criminals 
for whom he pleads. There is not a living man, 
who needs not his intercession; for all have sinned 
and come short of the glory of God* And there 
is none other name under heaven given among 
men whereby we must be saved A 

The Apostle John, Hhe disciple whom Jesus 
loved" and who probably more than others lov- 
ed Jesus, in the interesting passage before us, de- 
clares the doctrine of Christ's intercession, and not 
obscurely hints at the uses of the doctrine, to pre- 
vent a continuance in sin; to encourage a des- 
ponding sinner; to excite him to repentance; and 
to give him confidence in prayer. [It is my ob- 
ject this morning, by divine assistance, to speak 
of this precious doctrine and the qualifications of 
the intercessor; and, in the afternoon, of the uses 
of the doctrine, and to improve the subject.] 

I. It is my first object to speak of the inter- 
cession of Christ. 

Let it be previously remarked that the gospel is 
a religion adapted to beings sinful and ruined. It 

•Rom. iii, 23, ^AeXs iv, 12, 



116 THE INTERCESSION OF CHRIST*. 

comes to mankind, as in a state of woful defec- 
tion from God; as guilty and exposed to fearful 
punishment; as wretched and without power to 
relieve themselves. This is the current statement 
of scripture; and I add, that the truth of the mel- 
ancholy account is confirmed by reason and ob- 
servation. The corruptions even of the best, of 
which they are deeply sensible and which they 
continually strive to subdue, the willing profligacy 
of others, and, in short, the miserable and wicked 
state of the whole world, are facts too obvious to 
be denied or disguised. They have been ac- 
knowledged in the moral writings of heathens in 
terms not dissimilar to those of the sacred writers. 

To this darkened, corrupt, and wretched state 
of the world correspond the offices, which the di- 
vine Redeemer is represented as sustaining. Up- 
on him is laid help, and he is mighty to save;* 
therefore we are liable to ruin. He came to pro- 
claim liberty to the captives ;\ then are we in 
bondage. He came to redeem us by his precious 
blood ;l therefore we must have perished, if left 
without a ransom; for there is nothing superflu- 
ous in the divine economy. As he is the light of 
the world& it was in darkness without him; and 
as he is the Lamb of God, that taketh away the 
sins of the world ;\\ the world needed that won- 
derful propitiation. 

The reasons of this divine scheme we may not 
be able fully to comprehend; it is sufficient that 
it is revealed, and that the seal of heaven is affix- 
ed to this overture of mercy to a perishing world. 



THE INTERCESSION OF CHRIST. 117 

But can we not perceive that it is most happily 
adapted in all its wonderful apparatus to engage 
the attention, to command the confidence, and to 
excite the affections of beings in such a state as 
ours? Let us consider it for a moment. 

God is an infinite Being and a holy Sovereign; 
and man is a transgressor of his law, which is 
holy, just, and good; and therefore a criminal un- 
der his most equal and beneficent government, 
The divine Governour being invisible and at an 
infinite exaltation above his fallen subjects, there 
was a suspicion that he was just rather, than mer- 
ciful, and a consequent alienation from him. 
This was the frame of mind in the first sinners, 
who therefore sought to hide themselves from the 
presence of the Lord God among the trees of the 
garden. 

Such however was the mercy of God, that he 
would not utterly and at once abandon his 
wretched creatures to destruction; and such his 
majesty and holiness that he would not immedi- 
ately announce to the guilty the terms of recon- 
ciliation. It was his pleasure to resort to a scheme, 
which displays his perfections in glorious harmo- 
ny: in which a place is found for mercy, while 
his awful attributes of justice and holiness are 
fully preserved. A plan, in which Mercy and 
truth might meet together; righteousness and 
peace might kiss each other — Truth might spring 
out of the earth, and righteousness might loolc 
down from heaven.* 

This divine plan was the appointment of a 
Mediator, who should be able to save to the utter- 

9 Psalm lxsxv, 10, 11. 



118 THE INTERCESSION OF CHRIST. 

most them that come unto God by him, as he 
should ever live to make intercession for them* 
A Mediator, who should bring sinners to repent- 
ance, and give an honourable efficacy to that re- 
pentance, by his own expiatory sacrifice; and 
should present their cries and tears for mercy to 
God, purified and rendered acceptable by his own 
intercession. 

Of this merciful appointment there were inti- 
mations in various methods during four thousand 
years. And when the fulness of time was come,f 
God sent forth his Son — The Word was made 
flesh and dwelt among us, (and we beheld his 
glory, the glory as of the only begotten of the 
Father,) full of grace and truth. % 

His object on earth was to prepare the way for 
men to be reconciled to God; to declare his dis- 
position to show mercy; to efface the suspicion, 
natural to guilt; to reduce the alienated heart, to 
dispose sinners to repentance; to procure the Holy 
Spirit to convince of sin, and of righteousness, 
and of judgment; and, in the day of his power, 
to bring to God a willing people. His means to 
effect this most benevolent design were the preach- 
ing of his gospel; the declaration of its sanctions 
glorious to the righteous, and dreadful to the wick- 
ed; his own spotless example; and the bearing of 
the sins of the world in his own body on the tree. 

Having done on earth, in his short ministry, 
every thing proper to be done to bring men to 
God, he was received up into glory to perfect the 
work. We have now, therefore, an Advocate 
with the Father; such an High Priest, who is set 

*Hcb vii, 25. f Gal - iv > *•' * John l > l4 ' 



THE INTERCESSION OF CHRIST. Hgf 

on the right hand of the throne of the Majesty in 
the heavens*— far above all principality, and 
power, and might and dominion, and every name 
that is named, not only in this world, but also in 
that which is to come.f 

An High Priest— This title, under which the 
Mediator is abundantly described in the epistle to 
the Hebrews, may serve to illustrate the subject. 
The Levitical priesthood was a type of the priest- 
hood of Christ. Now it was the office of the 
priest daily to enter into the holy place to burn 
incense before the Lord; and this incense is fre- 
quently alluded to as an emblem of acceptable 
prayer. While the priest within was thus employ- 
ed in sacrificing and interceding, the people^ stood 
praying without. The high priest, on the great 
day of expiation, appeared in his nearest resem- 
blance to Christ. On that most solemn day only 
he entered into the most holy place, with the blood 
of the victims, while a cloud of incense with 
grateful odour covered the mercy seat. That aw- 
ful sacrifice and that prevailing intercession, of 
which these in the tabernacle and temple were 
only typical, the author to the Hebrews thus de- 
scribes — Christ being come an high priest of 
good things to come, — neither by the blood of 
goats and calves, but by his own blood, he enter- 
ed in once into the holy place, having obtained 
eternal redemption for n&.\\ Wherefore he is 
able to save them to the uttermost that come unto 

*Heb, viii, 1. t E l )h - h 21- 

t See Luke i, 10. JHeb. ix, U, 12, 



120 THE INTERCESSION OF CHRIST* 

God by him, seeing he ever liveth to make inter- 
cession Jor them. * 

Having spoken at such length of the general 
doctrine, it may seem less necessary to dwell on 
the qualifications of the Intercessor. Not wholly 
to omit the interesting topick, I will remark with 
brevity, 

*Heb. vii, 25.* 

*There are some, who deny all argument, if not illustration of this sub- 
ject, taken from the antient economy. But is it not a difficult, an im- 
practicable task to give any tolerable account of the epistle to the He- 
brews, except on the hypothesis that it is an inspired commentary on the 
Levitical institutes, designed to declare their imperfection, their tempo- 
rary use, their typical nature, and their completion? On this point I am 
happy to avail myself of the authority of that great man, Bp. Butler. 
Speaking of the Mediator^ he observes — "He is a propitiatory sacri- 
fice^ the Lamb of God;§ and, as he voluntarily offered himself up, he is 
stjled oar high priest^ And, which seems of peculiar weight, he is des- 
cribed beforehand in the Old Testament under the same characters of a 
priest, and an expiatory victim.^" And whereas it is objected, that all 
this is merely by way of allusion to the sacrifices of the Mosaick law, the 
apostle on the contrary affirms, that the law was a shadow of good things 
to come s and not the very image of the things; ■ * and that the priests that 
offer gifts according to the law — serve unto the example and shadow of 
heavenly things, as JVLoses was admonished of God when he was about to 
make the tabernacle % For see, saith he, that thou make all things accord' 
ing to the pattern shewed thee in the mount, 'ff i, e, the Levitical priest- 
hood was a shadow of the priesthood of Christ, in like manner as the 
tabernacle made by Moses was according to that shewed him in the 
mount. The priesthood of Christ, and the tabernacle in the mount 
were the originals; of the former of which the Levitical priesthood was 
a type, and of the latter the tabernacle made by Moses was a copy. The 
doctrine of this epistle then plainly is, that the legal sacrifices were allu- 
sions to the great and final atonement, to be made by the blood of Christ; 
and not that this was an allusion to those. Nor can any thing be more 
express or determinate, than the following passage. It is not possible 
that the blood of bidls and of goats, should take away sin. Wherefore 
when he cometh into the world, he saith. Sacrifice and offering, i. e. 
of bulls and of goats, thou woiddest not, but a body hast thou prepared 
me — Lo I come to do thy will, O God — By which will we are sanctified 
through the offering of the body of Jesus Christ once for all. 

fAnal, p. 250, Bos. edit. $Rom. jii, 25, and v. ii, 1 Cor. v, 7. Eph. 
v, 2, 1 John ii, 2. Matt, xxvi, 28. $John i, 29, 36, and throughout the 
book of Revelation. ^Throughout the epistle to the Hebrews. 1fls. liii, 
Daniel ix, 24. Ps. ex, 4: •*Heb. x, i. ft Heb * viii * 4 » 5 - See a,s0 thc ' 
3d sermon of Dr. Doddridge on the power and grace of Christ, 



lIIE INTERCESSION OF CHRIST. 12l 

2. That he is qualified by his righteousness; 
by the interest which he feels for men; and by 
the power which he has with God. 

By his righteousness. This qualification is 
specially stated in the text — an Advocate with 
the Father, Jesus Christ the righteous. Unlike 
the Jewish high priests, who, as sinners, had oc- 
casion to sacrifice and plead for themselves, he is 
a sinless advocate. Being himself innocent and 
disinterested, he can plead with confidence for the 
guilty. Such an High Priest became us, says 
the writer to the Hebrews, who is holy, harmless, 
undefled, separate from sinners, and made high- 
er than the heavens; who needeth not daily, as 
those high priests, to offer up sacrifice, first for 
his own sins, and then for the people's: for this 
latter he did once, when he offered zip him- 
self 

There is a still stronger sense of the term right- 
eous, founded on the merit of his death,f which 
gives efficacy to his intercession. He is a power- 
ful advocate with God, on account of the glori- 
ous sacrifice, which he presents, while he inter- 
cedes. He has entered into the holy of holies in 
a greater and more perfect tabernacle, not made 
with hands, and there appears, not with the blood 
of goats and calves, but by his own blood, hav- 
ing through the eternal Spirit offered himself 
without spot to God.% 

By the interest which he feels fw* men. He 
perfectly knows the weaknesses and temptations 
of humanity, for he was subject to them that he 

*Heb. vii, 26, 27. t Mac knight in loe, 4Mcb. ix, 14. 

li • 



122 THE INTERCESSION OF CHRIST. 

might know them. Wherefore, says the sacred 
writer, whom w r e have so often quoted, in all 
things it behoved him to be made like unto his 
brethren; that he might be a merciful and faith- 
ful high priest in things pertaining to God, to 
make reconciliation for the sins of the people. 
For in that he himself hath suffered, being tempt- 
ed, he is able to succour them that are tempted* 
Of the deep concern and amazing pity which he 
feels for men, he has given every evidence which 
the most incredulous can desire, in leaving the 
bosom of the Father; in the assumption of flesh, 
and with it all the sorrows of mortality; and es- 
pecially in submitting to cruel mockings, sconrg- 
ings, insults, tortures, and death, to a degree of 
suffering peculiar to himself as an expiatory vic- 
tim. It was a sympathy, of which there is no 
parallel, which brought dow r n the Lord of glory to 
be our priest, our sacrifice, and advocate. By the 
interest, therefore, which he feels for lost men, 
he is wonderfully qualified to be their interces- 
sor; and on this account he is entitled to their un- 
bounded confidence as well as everlasting love. 

By the power which he has with God. Be- 
cause of his personal dignity and glory he is a 
prevailing advocate. When Israel had sinned in 
the matter of the calf, and God had declared his 
intention of cutting off the idolatrous and apostate 
nation, Moses interceded with strong cries and 
God heard him and suspended the dreadful blow. 
If Moses prevailed with God, much more shall 
Christ. For Moses verily was faithful in all his 
house, as a servant; but Christ as a Son over 

4fc 'Heb.ii. IMS. 



THE INTERCESSION OF CHRIST. ] 23 

ins own house.* This, this is the dear relation, 
which our Advocate bears to our offended God. 
He is his Son; his only Son; his beloved Son, in 
whom he is ever well pleased. Forever let us 
banish all distrust; to his plea in our behalf, God 
will assuredly lend a gracious ear. 

In a word, Christ is a prevailing advocate be- 
cause of the divine promises to him. The pro- 
phet Isaiah,t having enumerated the sufferings of 
Christ by the spirit of prophecy, foretels also his 
success — He shall see his seed — he shall prolong 
his days — the pleasure of the Lord shall prosper 
in his hands — he shall see of ike travail of his 
soul, and shall he satisfied. It was the certainty 
of this success, which is mentioned as a reason 
why he undertook the mediation and cheerfully 
endured the sufferings, in which it involved him. 
For the joy that was set before him, he endured 
the cross, despising the shame,% 

For these reasons and others, which might be 
mentioned, my beloved hearers, we may rest fully 
assured of the prevalency of Christ's intercession. 
We behold him, not a hired advocate; nor even 
one, who was reluctantly persuaded by tears and 
entreaties to plead the cause of the wretched and 
the guilty. No; his benevolence was spontane- 
ous. He was found of them, who sought him 
not. He saw us in our blood, and he ran to our 
relief. He bare our sorrows, and he carried our 
griefs; he died for our sins, and he rose for our 
justification. These are evidences of compassion 
and zeal, which give us the strongest assurance 

*Heb. in, 5, C, f!jii. $Heb. xii, 2. 



124 A PRAYER. 

that our cause shall not fail, if nothing be wanted 
but ardour in the intercessor. We have equal 
ground to believe that it will not fail through his 
want of power with God. The divine dignity of 
his person, (for he is the Son of God,) the effica- 
cy of his sacrifice, (for it was a sweet smelling 
savour unto God,) and the promises made to him, 
(he shall bring many sons and daughters to glo- 
ry,) all declare that as a prince he hath power 
with God. 

And now since we have a High Priest in the 
heavens, touched with the feeling of our infirmi- 
ties, and who is able to save them, who come un- 
to God by him, let our hearts be filled with grate- 
ful admiration; and the practical effect of this as- 
surance be the strongest excitement to forsake our 
sins, and the most joyful hope of divine mercy. 



FttAISE AND PRAYER IN VIEW OF THE MEDIATION OF 

CHRIST. 

O thou who inhabitest eternity, how amazing is 
thy condescension, how unspeakable thy good- 
ness and mercy to sinful men! Thou hast beheld 
us in our fallen and guilty state with infinite com- 
passion, and hast found for us a ransom. Thou 
hast so loved the world, that thou hast given thine 
only begotten Son, that whosoever believeth on 
fakn might not perish, but have everlasting life. 
Thou hast given him to die the just for the unjust, 
hast exalted him at thine own right hand to be 
a Prince and a Saviour, and hast given assurance 
that he is able to save to the uttermost all who 



A PRAYER. 125 

come unto thee by him, seeing he ever livcth to 
make intercession for them. This love has aston- 
ished angels, and filled all heaven with wonder 
and with praise. 

But oh! how little has it engaged the attention 
of men! how little has it affected our hearts! 
Awaken our souls to praise and rejoicing, we be- 
seech thee; because the day-spring from on high 
hath visited us,to give light to them that sit in dark- 
ness and in the shadow of death, to guide our feet 
in the way of peace — to give knowledge of sal- 
vation by the remission of sins through the ten- 
der mercy of our God. Blessed be the Lord God 
of Israel, for he hath visited and redeemed his 
people, and hath raised up an horn of salvation, 
in the house of his servant David. We desire to 
welcome the joyful news that Jesus Christ is 
come into the world to save sinners; and that 
God is in Christ reconciling the world unto him- 
self, not imputing to the penitent their trespasses. 

While we rejoice in the great salvation reveal- 
ed and proffered to our revolted race, incline us, 
Gracious God, to bring the blessed subject near 
to ourselves, and with deep concern to consider 
our personal interest in it. May we be convinc- 
ed of our guilty and ruined state, and of our per- 
ishing need of a Saviour. May we realize that 
we were without strength, since Christ died for the 
ungodly; and that we were in the most deplora- 
ble bondage, since he hath suffered to redeem us 
to God by his precious blood. With these views 
may Christ be precious to our believing souls, 
To him may we flee as to the ark of safety; and 
upon him may we rest, as the One mighty to save. 
*11 



126 A PRATER. 

May we gratefully receive him in all his mediato- 
rial offices, and rejoice in the glories of his person, 
in his grace and compassion, in the efficacy of 
his sacrifice, and in the prevalency of his inter- 
cession; and with mingled emotions of faith and 
love and joy may we exclaim — Thanks be to 
God for his unspeakable gift: And that joy and 
praise, which we begin on earth be continued and 
perfected in glory, through the exceeding riches 
of thy grace in Jesus Christ, our only Redeemer 
and Intercessor. Amen. 



SERMON VII. 

THE INTERCESSION OF CHRIST CONSIDERED IN ITS 
PROPER INFLUENCE UPON SINNERS. 



I John ii, I. 

My little children, these things write I unto you that ye sin not. And if 
any man sin, we have an Advocate with the Father, Jesus Christ the 
righteous. 

IT was the object of the morning's discourse to 
speak of the doctrine of Christ's intercession, and 
of the qualifications of the Intercessor. 

This afternoon I am to speak of the uses of the 
doctrine, and improve the subject, 

The following uses of this precious doctrine are 
either declared, or not obscurely implied, in the 
brief passage of the text. 

I. To prevent a continuance in sin. 

II. To encourage a desponding sinner. 

III. To excite him to repentance. 

IV. To inspire him with humble confidence 
in prayer. 

The proper influence of the doctrine of Christ's 
intercession, when correctly considered, is, 

1. To prevent a continuance in sin. These 
things write I unto you that ye sin not. 

This clause of the text I know may be consid- 
ered as referring to the preceding chapter, rather 
than to subsequent thoughts. But it comes to 
the same thing; for that chapter, the first in the 
epistle, is an abrupt and strong assertion of the 



128 THE INTERCESSION OP CHRIST CONSIDERED 

same point — that the incarnation of Christ was 
designed indeed to bring us into fellowship with 
God, v. 3; and that the blood of Jesus Christ his 
Son cleanseth us from all sin, v. 7; yet that God 
is light, and in him is no darkness at all, v. 5; 
and that, if we walk in darkness, we can have no 
fellowship with him, v. 6, not even by the inter- 
vention of the Son of God. Whether then we 
look back or forward in the context, this first po- 
sition is strong, that the design and therefore the 
influence of this doctrine, properly considered, is 
to prevent a continuance in sin. 

My hearers, it is a very gross perversion of this 
doctrine, if any take encouragement from it in 
sin. A corrupt and selfish mind, however, often 
wrests the scripture; just as men abuse the patience 
and forbearance of God; or confide in infinite be- 
nevolence, loosely defined and considered as not 
distinguishing between the precious and the vile; 
and because God is good, forget that he is holy, 
and because he is merciful, refuse to think of his 
justice with the least degree of concern. Now the 
gospel is an exposition of the divine perfections. 
The benevolence of God appears with ineffable 
splendour in the gift and mediation of Christ. 
Sinners are sometimes attracted by this great 
sight, and gaze upon it with fond but corrupt 
feeling; secretly (and some avowedly) interpret- 
ing the gospel as a sort of royal license to commit 
sin with greediness. Jude writes of ungodly per- 
sons, turning the grace of God into lascivious- 
ness, v. 4; and the enemies of the gospel, or its 
profligate professors, slanderously reported of 
Paul, that he taught — Let us do evil, that good 



IN ITS PROPER INFLUENCE UPON SINNERS. 129 

may come;* let as abound in sin that grace may 
much more abound in pardon; whose damnation, 
the apostle adds with holy indignation, is just 

It is very unscriptural reasoning, when it is 
said — "As Christ died and intercedes for sinners, 
therefore sinners must of necessity be saved. " A 
conclusion like this at once sets aside the freedom 
and responsibility of the human creature, and is 
equally irreconcilable to the nature of man and to 
the tenour of the gospel. But the following bles- 
sed conclusion clearly results from those premi- 
ses — As Christ died and intercedes for sinners, 
therefore they may be saved. These glorious 
facts render salvation possible; they bring the 
kingdom of heaven near to us. They place life 
and death before us for our choice. They fur- 
nish the most animating encouragement, the most 
powerful assistance, and therefore the most awak- 
ening motives to strive after salvation. At length 
we behold a propitiation for sin, which is compe- 
tent to the end, — a blood shed, which can purge 
the conscience, while that of bulls and goats 
could only sanctify to the purifying oftheflesh.f 
We behold also an Intercessor, all prevalent w r ith 

1 God in behalf of the penitent and believing; but 
in behalf of none others. He sinks not the high 
dignity of the Son of God to intercede for the sin- 

j ner, who holds fast in his hands the weapons of 

; his rebellion. 

With strict propriety therefore the apostle John 
urges the intercession of Christ as an argument to 
abandon sin, since we must renounce the hope of 

•Rom, Hi, 8, fHeb. i* 13, 14, 



130 "THE INTERCESSION OF CHRIST CONSIDERED 

any benefit from it, while We neglect that condi- 1 
tioru How presumptuous then is the man, who 
wilfully continues in a course of sin, neglecting 
and forfeiting the mighty blessing, which heaven j 
has reached down to his guilty and helpless soul. 
How blinded is the mind, and how obdurate the 
heart, which remain immovable by the influence 
of this doctrine, and which shudder not/ in the 
dreadful language of scripture, to tread under foot 
the Son of God, and to count the blood of the cov- 
enant, wherewith he is sanctified, an unholy 
thing, and to do despite to the Spirit of grace * 

Our subject has a precious aspect another way; 
it is adapted, 

II. To encourage a desponding sinner. 

That folly is no uncommon thing in the world, 
which makes a mock at sin; and very prevalent 
is that ignorant or inconsiderate state of mind, 
which makes light of sin. What multitudes, if 
they think of sin at all, think it a very natural 
and venial thing, v/hich God will readily remit, 
as the almost unavoidable result of those passions, 
which he has implanted in the human constitu- 
tion. There are still more, who think very little 
of any sins, except the most palpable, such as 
murder, adultery, theft, and the like; and think 
themselves moral people, if not religious, while 
they remain not chargeable with gross acts of 
this nature. 

But let a man be brought to consideration, and 
to ponder on the nature of sin — Let him stand in 
the light of scripture, and examine himself by 



IN ITS PROPER INFLUENCE UPON SINNERS. 131 

that awful standard — Let him retrace his devious 
( steps, and mark what he has done, and what he 
.has neglected and refused to do- — From life with- 
out, let him enter into the searet chambers of the 
hearty those chambers of imagery * in which the 
longer the search is urged, the more and greater 
abominations are discovered — Let this inquisition 
of hi& own mind be supported and extended by 
the searchings of the Spirit, whose office it is to 
convince of sin — and you see a trembling creat- 
ure, that is tempted to exclaim — "My wound is 
'"incurable! My sins surpass the extent of God's 
mercy." 

Such a soul our text comes to rescue from des- 
pair. If any man sin, we have an Advocate 
with the Father, Jesus Christ the righteous. If 
any man sin — This is a broad hypothesis: it ex- 
tends not to a few sinners and small ones alone. 
It excludes none; the most flagrant offender, the 
jsoul spotted with scarlet and crimson, is provided 
for in this merciful passage. It invites him not to 
; presumption, but cautions him against despair. It 
encourages his relentings; tempers his terrour with 
a gleam of hope; and suggests that though his case 
may be alarming, it is very far from being desper- 
ate. The trembler reasons upon the passage — 
u If any man sin — This supposition includes me — 
\ a we have an Advocate with the Father — Then 
| "may I have an Advocate with the Father, and 
; "will not yield to despair." 

Conviction without hope is a dreadful state of 
i mind, and sometimes leads to a deeper plunge in- 

•See Eeek. riii, 12; and H. More's Prac. Piety, Vol, II. p. If. 



132 T HE INTERCESSION OF CHRIST CONSIDERS* 

to sin, in order to drown tjie horrour of the mind. 
There are some, who, while they have just and 
overwhelming views of sin, need the admonition 
not to forget the balm in Gilead and the Physi- 
cian, who is there. Too deep and affecting a 
view of their sinful and lost state they cannot ob- 
tain; but the balance of the mind must be secur- 
ed by a look to the Lamb of God, thai takefh 
away the sin of the world, and to that mighty 
Advocate, who ever liveth to make intercession 
for its. 

In few words I remark, it having been in some 
measure anticipated, that while this doctrine pre- 
serves an alarmed sinner from despair, 

III. It excites him to repentance. 

Never is there such genuine contrition in a 
heart for sin as when it admits the reviving hope 
that mercy may be obtained. It is this, that dis- 
solves the ice and the stone, and turns the head 
into waters and the eyes into a fountain of tears. 

Now, a believing view of the glorious Advocate 
pleading in the presence of God, will let into the 
mind that reviving hope. For though the awak- 
ened sinner discovers nothing in himself but guilt 
and wretchedness to call forth divine compassion 
and mercy; he will rest dependence on the dig- 
nity of his Advocate, and especially on the argu- 
ment, which he presses from his own propitiatory 
sacrifice. 

While it preserves him from despair and excites 
him to repentance, at the same time it has the 
most direct tendency, 

IV. To inspire him with humble confidence 
in prayer. 



IN ITS PROPER INFLUENCE UPON SINNEKS. 133 

A plea often urged (sometimes perhaps sincere- 
ly) in excuse of neglecting prayer is unfitness to 
pray. Unhallowed lips, a cold heart, a mind in 
darkness, are indeed discouraging circumstances, 
when we think of appearing before God. In the 
exercises of the pious it is but too evident that 
there is a deplorable mixture of coldness and wan- 
dering of thought and affection. But are these 
things to discourage a soul, which has the least 
degree of contrition and sincerity? They are so 
many arguments to show, not that we must neg- 
lect prayer, but that we need an intercessor; one, 
who can mingle our fra:*, cries with his own peti- 
tions; can purify our tarbid tears; and can pre- 
sent our offering to God in the grateful cloud of 
his own incense. It is an unspeakable encourage- 
ment to a diffident petitioner at the throne of 
grace to behold, by the eye of faith, what St. John 
saw — The angel standing at the altar, having a 
golden censer, and — much incense, that he should 
offer it with the prayers of all saints — and the 
smoke of the incense, and the prayers ascending 
up before God out of the angeVs hand* When 
two on earth agree, as touching any thing that 
they shall ask, it shall be done for them of my 
Father which is in heaven J says Christ. Then 
how much rather shall that prayer be heard, which 
has the concurrence of a heavenly Advocate, and 
him, the Son of God, in whom he is ever well 
pleased? What fervour and life w T ill this consider- 
ation put into the prayers of a returning sinner? 
With what humility and penitence, with what 

*Rev. viii, 3, 4. f.Matth, xviii, 19. 

12 



134 THE INTERCESSION OF CHRIST CONSIDERED 

trembling hope and filial confidence, will the pro- 
digal hasten his return to his heavenly Father, 
assured not only of his merciful disposition, but 
also of a compassionate advocate, in one who is 
styled an Elder Brother, to plead in his behalf. 

Thus have I endeavoured to present to you the 
scriptural account of Christ's intercession, and to 
show the uses of it, which the apostle suggests in 
the text. I trust that no theory has been sup- 
ported, but that, which manifestly rises out of 
clear, intelligible passages of scripture; and that 
no glosses have been induced upon texts, to make 
them speak more or les^'than the sacred penmen 
and the Holy Ghost, that inspired them, design- 
ed. Though the latter part of the discussion has 
been of a practical nature, let us cast our eyes 
back on the interesting subject, and attempt a 
more particular improvement. It is important to 
consider, 

1. That the method, to which it has pleased 
God to resort to show mercy to men, declares 
his deep and utter abhorrence of sin. 

So high an offence is it, and so foul a breach of 
order in the divine government, that he grants cio 
pardon, except through a mediator. And He 
must be, not a spotless angel, nor an arch- angel; 
but his own Son, the brightness of the Father's 
glory and the express image of his person* And 
his mediation must involve him in astonishing 
scenes of humiliation. He must leave the glory 
which he had with the Father before the world 
was; must "not abhor the virgin's womb;" must 

•Heb, i, 3. 



IN ITS PROPER INFLUENCE UPON SINNERS. 135 

be a man of sorrows;* despised and rejected of 
men:* an agonizing and expiring victim on the 
cross; f forsaken of his Father*! X — Ah, thought- 
less sinner! can you follow the Son of God in 
these dreadful steps of degradation and suffering, 
and think lightly of sin? And, by continuing in 
sin and impenitency, will you dare to meet, in 
your own guilty person, that wrath of God, which 
no means short of these were thought suitable to 
appease? Rather, 

2. Let the doctrine of Christ's intercession 
lead us to repentance. 

We must never forget that it is the office of 
Christ as Mediator to bring sinners to repentance, 
as well as to intercede with God for their for- 
giveness. He stands, — let it be spoken with grate- 
ful reverence,— between the two parties, an offend- 
ed God, and offending creatures. He sues to the 
one to be penitent, and to the other to be merciful; 
and he asks mercy for men only on the condition 
of their repentance. He therefore opened his 
great commission to the world in these solemn 
words — Repent; for the kingdom bf heaven is at 
hand.\\ And that none might take encourage- 
ment in sin from the grace of the gospel, he guard- 
ed it with the clear declaration, Except ye repent, 
ye shall perish.% Thus while he intercedes with 
God, he expostulates with men; he pleads with 
us by every argument of hope, and beseeches us 
by every motive of terrour to flee from the wrath 
to come. Therefore let the grace of our Lord Je- 

*Isa- liii. fMatth. xxvii, 35—50. *Matth. xxvii, 4d. 

K Matth. iv, 17. ^[Luke xiii, 3. 



136 THE INTERCESSION OF CHRIST CONSIDERED 

sus Christ lead us to repentance; lost it aggravate 
our condemnation that light is come into the 
world, and the very intercession of Christ neglect- 
edj oi' abused to encouragement in sin, render us 
more heinously criminal, and more eminently 
miserable. 

3. \i we desire salvation, it is absolutely neces- 
sary that we seek it in the method of divine pre- 
scription, in the way of Christ's mediation. It is 
presumption to hope for it in any other way. If 
God will show mercy, it is lit he should determine 
the channel through which alone it shall flow to 
si nners. This he has done, and declared that there 
is none other name under heaven given among 
men whereby we must he saved* Therefore it 
infinitely concerns us to study the gospel, the rev- 
elation which God hath given of his Son, to un- 
derstand the medium of divine mercy, and to be 
found in this method devoutly waiting for the sal- 
vation of God. 

4. Let this gracious doctrine teach us humility. 
It manifestly implies our incompetence to work 
out, or to merit our own salvation. For if salva- 
tion could have been by deeds of law, Christ is 
dead in vain, and intercedes in vain. Our salva- 
tion is of the mercy of God, and the grace of 
Christ. Ye. know the grace of our Lord Jesus 
Christ, that though he was rich, yet for your 
sdkes he became poor 7 that ye through his pov- 
erty might be ricK.\ Forever excluded from us, 
then.be every word of boasting, and every thought 
rip ide. In the hope of the glorious and ever- 

•Acts iv, V2. f- (: ° l * v »"i 9. 



IV ITS PROPER INFLUENCE UPON SIXN'ERS. 137 

lasting blessing, and in the possession, if we shall 
be so happy as to attain it, let the humble and 
grateful language of the apostle glow on our lips — 
Not by works of righteousness, which we have 
done, but according to his mercy he saved lis, by 
the washing of regeneration, and renewing of 
the Holy Ghost* 

5. Let this doctrine greatly encourage such as 
are of a broken heart. In the view of it, they 
may rest assured that God hath no pleasure in 
the death of a sinner, while he will save them 
only in a way consistent with the harmony of 
his attributes and the honour of his government. 
This scheme as fully declares the love of God as 
of Christ. God himself is the fountain of salva- 
tion. Self-moved, he hath laid help on one 
mighty to save. Herein is love, not that we lov- 
ed God, but that he loved its, and sent his Son 
to be the propitiation for our sins.i Therefore, 
ye disconsolate mourners for sin, you perceive that 
this doctrine represents God to you as placable, 
as even desiring your salvation; as resorting to 
high counsels and costly expedients to save you; 
and now as ever listening to your Advocate, and 
as regarding that blood which he compassionately 
shed for the priesthood and the people with infi- 
nite complacency. Cast then your burden upon 
the Lord, he shall sustain you.\ Call upon him 
in the day of your spiritual affliction; he will de- 
liver you, and you shall glorify him. 

I will dismiss this precious subject with men- 
tioning the intercession of Christ as high encour- 

•Titwj iii, 5 1 * John i»j 10, *Psalm lr 3 22, 

*12 



13S A PRAYER. 

agement to prayer. No longer let any, who feel 
the need of salvation, neglect the duty of prayer, 
under the conviction that they are of unholy lips 
and are unworthy to be heard. It is for these 
very reasons that you have a Mediator, through 
whom you are required penitently to approach 
your God. # There is a days -man between you 
and your offended Sovereign; a great High Priest, 
to sanctify you and your offering by the sprink- 
ling of his own blood; an Advocate with the Fa- 
titer, Jesus Christ the righteous. Here rests your 
hope of audience and acceptance, not in the fer- 
vour of your own prayer. I leave this point and 
the whole subject with you in the words of that 
appropriate and animating exhortation of the wri- 
ter to the Hebrews — Having, therefore, brethren, 
boldness to enter into the holiest by the blood of 
Jesus, by a new and living way, which he hath 
consecrated for us through the vail, that is to say 
his flesh; and having an High Priest over the 
house of God, Let us draw near with a true 
heart, in full assurance of faith, having our 
hearts sprinkled from an evil conscience, and 
our bodies washed with pure water* 



A PRAYER TO ATTAIN THE ENDS OF CHRIST'S INTER- 
CESSION. 

O thou God and Father of our Lord Jesus 
Christ, the Father of glory, in the view of this 
subject may our minds be filled with grateful 



A PRAYER. 139 

wonder. What is man that thou art mindful of 
him, or the son of man that thou visitest him; 
man that is a worm, and the son of man, that is 
a worm. O the depth of the riches both of the 
wisdom and knowledge of God! how unsearcha- 
ble are his judgments! and his ways past finding 
out. When thou mightest have abandoned our 
whole race to the dreadful penalty of thy violated 
law, thou hast devised a scheme for their redemp- 
tion, the wonder of angels and the joy of saints. 
Thou hast not spared thine own Son, but freely 
given him up for us all; how wilt thou not with 
him also freely give us all things? 

Yet, Gracious God, we desire not for a moment 
to entertain the corrupt and dreadful thought, that 
the gospel of the grace of God is a license to sin; 
or that he who knew no sin can consent to be the 
minister of sin, or the Saviour of the impenitent. 
Save us from the presumption of turning the grace 
of God into lasciviousness. May we abhor our 
corruptions, and rejoice in the power of Christ to 
subdue them, and that the end of his mediation is' 
to save his people from their sins, and to purify 
unto himself a peculiar people, zealous of good 
works. Save us from presumption. 

Preserve us also from despair. When innu- 
merable evils compass us about, and our iniqui- 
ties take hold upon us, so that we are not able to 
look up, and our heart faileth us, then wilt thou 
show us the balm in Gilead and the Physician 
there: then may we have faith to look to the 
Lamb of God, which taketh away the sin of the 
world, and raise our supplicating cry to our King 
and our God with hope, since we have an Advo- 



I 



140 A PRATER. 

cate with the Father, who ever lireth to make 
intercession for us. And may the glimpse of hope, 
at once imparted by the reviving view~, promote 
the sacred sorrow in our hearts for sin, and melt 
us into unfeigned repentance. 

And now, O thou who desirest not the death 
of a sinner, and who hast made provision for the 
salvation of the greatest, grant that it may not be 
in vain unto us that the Lord of Life and Glory 
has come to seek that which was lost. May we 
be turned from our evil ways, and flee for refuge 
to the hope set before us, and obtain a part in the 
great salvation, through the tender mercy of our 
God in Jesus Christ; and be admitted at last to 
join in the grateful ascription of the redeemed, 
and to say — Unto him that loved us, and washed 
us from our sins in his own blood, and hath made 
us kings and priests unto God and his Father; 
to him be sjlorv and dominion for ever and ever. 
Amen. 



THE DANGER OF DELAY IS RELIGION. 141 

SERMON VIII. 

THE DANGER OF DELAY IN RELIGION. 

Acts xxiv, 25. 

And as he reasoned of righteousness, temperance, and judgment to come, 
Felix trembled; and answered, Go thy way for this time; when i have 
a convenient season I will call for thee. 

THE opinion, which the world forms, is often 
erroneous, both of the character and of the hap- 
piness of men; because that opinion is founded 
chiefly on exteriour appearances. Two extraor- 
dinary persons are presented in the text. On the 
one hand we see a Roman governour, proud and 
luxurious, attended probably by a numerous ret- 
inue, and, to give greater state and brilliancy to 
his public appearance, by his wife Drusilla, once 
a royal bride: and, on the other hand, we behold 
his prisoner, a state criminal, brought to Cesarea 
by a band of horsemen, violently accused, though 
falsely, by the high priest and elders, of high 
crimes and misdemeanours against the state and 
against the church. In the publick hall, the 
throng divide their attention between the judge 
and the criminal. With distant admiration they 
gaze at the governour, while the prisoner is re- 
garded by the kinder sort with pity, and by the 
rest with contempt. Misjudging multitude! Guilt 
sits ermined in that seat of justice, and virtue 
stands at the bar. 

My hearers, there is a dignity in virtue, there 
; is a majesty in religion, which rises superiour to 



142 THE BANGER OF DELAY IN RELIGION. 

afflicted circumstances; and the minister of God, 
in the simple armour of divine truth, can over- 
awe the loftiest sinner, as is perceived in the case 
before us. The prisoner is permitted to speak 
concerning the faith in Christ. You perceive 
no incense of flattery, offered to the man, who is 
to decide concerning his liberty and his life. He 
makes not the least allusion to his own circum- 
stances; other thoughts engross his disinterested 
mind. While others are looking with envy, he 
is looking with pity upon his judge. He is in- 
dulging within the devout wish, which he express- 
ed to king Agrippa on a similar occasion — / 
would to God that thou and all who hear me 
this day, were both almost and altogether such 
as I am, except these bonds* Having the kind- 
est design in view, he confines not himself to the 
general subject of Christianity, which might best 
have answered the curiosity and feelings of the 
governour. But with a plainness, which becomes 
the faithful minister, and with a decorum, which 
is due to men in civil authority, whatever be 
their character, he adverts to subjects of awful 
moment; to subjects which concern the highest 
not less, than the lowest of mankind. The apos- 
tle in bonds reasons of righteousness, temperance, 
and judgment to come; and the magistrate is con- 
victed at the bar of conscience, and trembles in 
the certain prospect of the divine tribunal. 
Whatever splendours of office and of wealth 
surrounded the governour, we perceive that in 
heart he was a criminal and unhappy being. 

* Actsxxyi, 29. 



THE DANGER OF DELAY IN RELIGION. 145 

Permit me to set him before you, my hearers, 
and from his example affectionately to warn 
you. The subject will suggest various remarks, 
pertinent to all, and some, 1 hope, particularly 
adapted to our seafaring brethren, who expect 
this afternoon their annual address. 
Let us notice, 

I. The manner of Paul's address on this oc- 
casion. 

II. The impression made on the mind of 
Felix. 

III. His expedient for removing his terrour. 

IV. The inefficacy of his religious impres- 
sions. 

These heads I design to touch briefly, and re- 
serve time for a general and particular applica- 
tion. We are to notice, 

I. The manner of the apostle's address on 
this occasion. 

A heathen historian relates,* that Felix prac- 
tised every species of cruelty and lust in his gov- 
ernment, so that* he was finally accused by the 
Jews before Nero of insufferable oppressions. 
And his wife Drusilla seems not to have yielded 
to him in flagitiousness; for she left her husband 
king Isis,f who had embraced Judaism, as the 
condition of the nuptials, and had married this 
heathen governour. This character of his princi- 
pal hearers was understood by the apostle, and 
he knew that it would be to little purpose to 
preach to them faith in Christ, while they re- 
mained devoted to the grossest forms of sin. It 

* Tacit, hist. Jib. 5, p. 619. t By some authors, Azizus. 



144 THE DANGSfc OF DELAY IN RELI&IQN. 

was therefore a main object with him to alarm 
the conscience. He reasoned. This was partic- 
ularly necessary with Felix, who, as a heathen, 
was prepared to disregard the denunciations of 
the bible. The apostle demonstrated by such 
light as nature afforded, by such arguments as 
his hearer, if reasonable, could not evade, that in- 
justice and oppression, that seduction and lust, 
cannot escape the righteous judgment of God. 
We are not to suppose that he withheld the testi- 
mony of the gospel to the same point and others 
connected with it; but that he embraced the op- 
portunity given him to assure his hearers, that 
what was so consonant to reason was made cer- 
tain by that revelation, which God in mercy had 
given to men. In this manner the apostle labour- 
ed to fix in the bosom of Felix the arrows of 
conviction; to alarm him with the view of his 
danger; to apprize him of the necessity of repent- 
ance; and thus to prepare him to hear of a Sav- 
iour with faith and joy, by first bringing him to 
see his need of one. 

From the apostle let us now turn our eyes to 
Felix, and observe, 

II. The impression made upon his mind — 
Felix trembled. 

Flattered by such sycophants as Tertullus in 
the day, and spending the night in banqueting 
and pleasure, his life was of a kind not to invite 
reflection, and seldom to afford opportunity for 
the reproaches of conscience. These, for they 
will steal at times into the busiest mind, he might 
have felt and stifled, or have drowned in intem- 
perance, when he could not otherwise escape 



THE DANGER OF DELAY IN RELIGION. 145 

from the distress. But the apostle surprized him 
into a view of his life and character, such proba- 
bly as he had never before entertained. This he 
might have sustained with an indifferent, or re- 
sented with an indignant air, if the apostle had 
suffered him to feel responsibility to his fellow 
men alone. But he reasoned of the judgment to 
come; he arraigned his auditor at the bar of God; 
and there he trembled. Perhaps he presented to 
his imagination the perspective of the judgment 
day — the despised Nazarene descending in the 
glory of his Father and of the holy angels — the 
dead rising and assembled for judgment — the 
saints lifting up their heads with joy in instant 
expectation of their salvation — and the kings of 
the earth, and the great men, and the rich men, 
and the chief captains, and the mighty men, say- 
ing to the mountains and the rocks, Fall on us, 
and hide us from the face of him that sitteth on 
the throne, and fmm the wrath of the Lamb* 
The prospect was overwhelming; the mind of 
Felix was struck with consternation too mighty 
to be dissembled; his agitation was visible. 

And now, shall we not congratulate the min- 
ister of these impressions? Shall we not say, 
Happy Paul, even in bonds, the honoured instru- 
ment of awakening this lofty sinner? And shall 
w r e not add, Happy Felix too! far happier weep- 
ing for sin, than reveling at the banquet? But 
we must not draw too hasty a conclusion, the 
value of the impressions must be determined by 

* Rev. vi, 15, li. 

13 



146 THE DANGER OF DELAY IN RELIGION. 

the event of them. Let us continue our observa- 
tion of this awakened sinner. Let us consider, 

III. The expedient, which he adopts to relieve 
his mind of terrour. 

Terrour is a passionate state of mind in a high 
degree distressing; it is not surprizing that Felix 
desired relief. I add, there is nothing criminal in 
seeking relief from religious terrour, provided it 
be sought in those resources, which the gospel 
furnishes. It is sought and found in very oppo- 
site methods; by pressing forward to repentance, 
and by drawing back into sin. The first method, 
which the gospel prescribes, brings relief, perhaps 
not so suddenly; but it is relief safe, effectual, 
lasting, and which grows into unspeakable satis- 
faction. By drawing back into sin, relief may 
be obtained; but it is relief partial, temporary, and 
delusive. The fatal expedient operates like the 
rash opiate administered to the body, which sus- 
pends its agonies indeed, but lulls into the sleep 
of death. This, however ,was the relief which Felix 
sought. Why did not his conscience exclaim — 
"Wretched man! forbear to interrupt the apostle; 
hear him to the end. Listen to these salutary- 
truths, to which most unhappily you have been 
a stranger. They may indeed break that heart, 
which has been so long hardened by injustice 
and debased by pollution. And never can you 
be happy before this is done." 

But no eloquence of the apostle, and no ex- 
postulation of conscience could avail. He hast- 
ened to put an end to his secret convictions and 
his publick confusion, by dismissing the cause of 



THE DANGER OF DELAY IN RELIGION. 147 

both — Go thy way for this time; when T have a 

lenient season I will call for thee. 
: Tills is the wretched door, my hearers, through 
which thou escape back from their convic- 

tions into sinful quiet and stupidity. While so 
many are dis i to follow the example of Felix, 
land to appease an awakened conscience by the 
same excuse, let us not suffer it to pass without 
examination. There is something quite specious 
in it. It asserts the present time to he inconven- 
ient for religion; and implicitly acknowledges the 
importance of that concern, and gives a promise 
of embracing the first suitable moment to attend 
to it. But the assertion was groundless in the 
case of Felix, and the promise insincere and de- 
ceptive. Let us for a moment consider them. 

Go thy way for this time, when I have a con- 
venient season — He would be understood as 
saying — '-These things are indeed important; but 
I cannot listen to them now. The cares of gov- 
ernment demand my attention. These must not 
be neglected; religion itself forbids it." Yet we 
have every reason for believing that it was then 
convenient for him to listen to the apostle. The 
meeting w T as by his own appointment; and ex- 
pressly to hear from Paul concerning the faith 
in Christ. He had leisure, it seems to indulge 
an idle curiosity, but none to learn what he must 
do to be saved. Awakened as his conscience 
then was from its deathly sleep, it was doubtless 
a most convenient time for him to attend to the 
grand subject of the gospel, and to his personal 
concern in it; and never might he hope for anoth- 
er season equally promising of success. 



148 THE BANGER OF DELAY IN KELIGIO.N, 

Remark also the flattering promise with which 
he dismisses the apostle — / will call again for 
thee. This was designed to satisfy his own con- 
science, rather than to flatter his prisoner. Trem- 
bling in view of judgment to come, which was to 
expose and punish his crimes, he seems to per- 
ceive the necessity of repentance, as the only pos- 
sible prevention of the evil. Yet irresolute to 
this painful work, he contrives to lose his alarm 
in the thought of that repentance which he in- 
tends hereafter to feel. Hereafter — That is a 
time for repentance, which God has no where 
promised us, and which therefore it is presumption 
in man to allot to that work. It ought gratefully 
to be acknowledged that God is better, than de- 
laying sinners deserve, and often gives them 
another opportunity, when many seasons of grace 
have been abused. But let us follow Felix to 
see the fruit of resolutions built on future oppor- 
tunities, and we shall see, 

IV. The inefficacy of his religious impressions. 

We have reason to believe not only that his 
resolution was without religious effect, but that 
he became more hardened than ever. He prac- 
tised the same iniquity as before, and seems even 
to have thought that the holy apostle could con- 
sent to bribery and corruption to obtain his lib- 
erty. He sent for him often and communed with 
him, but never on the subject of the faith in 
Christ; never on the subjects of righteousness, 
temperance, and judgment to come. Money was 
the subject on which he chose to confer; and, an 
innocent man, because he refused to comply with 
his extortionous demands, was held in chains 
through the whole tim^ of his administration. 



TUB? DANGER OF DELAY IN RELIGION. 149 

And even at the last moment of his power, when 
it would be natural to expect that he would feel 
the emotions of pity, or at least would be inclined 
to an act of justice, and, if ever in this world, 
would find revived in his mind the apprehension 
of the divine judgment, he exhibited not a senti- 
flent of compunction, of justice, or humanity, but 
left the apostle in bonds to gratify the malice of 
the Jews. Ah, where was that convenient season 
to hear concerning the faith in Christ? Where 
was the expected season for repentance and pre- 
paration for that judgment, which once made him 
tremble? Let all such answer as make the same 
delusive promise, and practise tiie same delay in 
the great concern of religion. 

In applying this subject, we may observe, 
1 . That it suggests excellent hints to the preach- 
ers of the gospel. 

Next to the example of him who spake as 
never man spake, that of St. Paul, as a preacher, 
deserves the greatest weight. On this occasion of 
peculiar difficulty and importance, let us consider 
the manner in which he preached the faith in 
Christ. His discourse is not recorded; but, what- 
ever he may have said on the general subject of 
Christianity, the sacred historian gives us to un- 
derstand that he dw r elt on the moral duties of 
righteousness and temperance; and enforced these 
duties by motives derived from the future judg- 
ment. "Christ and him crucified"* was the 
motto of the apostle's preaching; and to that cen- 
tre of the gospel all his addresses tended,, and alii 

• lC©i\ii,2. 

*L3 



150 THE DANGER OF DELAY IN RELIGION. 

his efforts were directed, to bring his sinful hear- 
ers. The readiest way, in his view, was to begin 
with convincing the mind and alarming the con- 
sole ace; and, for this purpose, to employ the ar- 
guments of reason as well as the authority of rev- 
elation. Before this point is carried, the offers of 
grace and mercy by Jesus Christ are regard^jl 
with indifference. Indeed, these are blessings 
which are not to be offered to men, while they 
continue overcharged with surfeiting and drunk- 
enness* and devoted to that love of the world, 
through which they fall into temptation and a 
snare, and into many foolish and hurtful lusts, 
which drown men in destruction and perdition t 
All the inspired preachers manifestly aim to bring 
men first to repentance, as the highway to faith in 
Christ. The first words of the herald of the gos- 
pel were — Repent ye: for the kingdom of heaven 
is at hand'l — Prepare ye the %vay of the Lord, 
make his paths straight. \\ Bring forth fruits 
meet for repentance. \\ The first words of Christ 
himself were the same,T[ and his commission to 
his apostles was to preach repentance and remis- 
sion of sins. The faithful preacher of the gospel 
now, therefore, must not shun to apply divine 
truth to the consciences of his hearers, to incul- 
cate the great duties of morality, to administer the 
most solemn reproof to vice and wickedness, and 
to excite men to repentance and reformation of 
life and manners in the view of judgment to come; 

•Luke xxi, 34, f 1 Tim, vi, 9. *Matt. iii, 2. 

piatU iii, 3 & 8. flMatt, iv, 17. 



THE DANGER OF DELAY IN RELIGION. * 151 

as without these they can have none, but a pre- 
sumptuous hope of salvation by Christ. 

2. We perceive in Felix something of that im- 
pression, which the preaching of the gospel should 
make upon the sinner. 

Obdurate as he had been, he remained not un- 
moved. \ He applied to himself the things which 
he heard; and, for a moment perceiving what a 
guilty wretch he was, and the just and dreadful 
condemnation which awaited him, he trembled. 

Let not the impenitent now hear the same 
truths with less emotion, for they have an equal 
1 concern in them. Let them listen with personal 
application, and in their conscience let them say; 
"I am that sinner which the word of God and the 
"preacher describe. That hard heart, and that pol- 
luted conscience which he has portrayed, belong 
"to me; and that indifferent and thoughtless, that 
"unjust, intemperate, and impenitent life, which he 
"has described, I am leading. And therefore for 
"that dreadful judgment, of which he has fore- 
" warned me, and which is the perdition of ungodly 
"men, I am reserved, if I continue thus impeni- 
"tent." Let them make this faithful application, 
, and tremble like Felix. But, 

3. Let them not dismiss these convictions as 
Felix did. 

In this caution you have the great point of this 
discourse; I beseech my hearers to attend to it 
! seriously. The excuse and promise of Felix im- 
ply a subtle flattery and pernicious delusion, which 
have a most stupifying influence upon an awak- 
; ened mind, if it consent to admit them. Is it in- 
sinuated to your mind that the present is not a 



152 THE DANGER OF DELAY IN RELI&ION, 

convenient time for religion? It may be confi- 
dently replied, that it is a convenient time, what- 
ever be your circumstances, your business, your 
calls, or your cares. It is a convenient, because it 
is the only time, of which you can with certainty 
avail yourselves, for a business indispensable. But 
it is a convenient season for another reason, if it 
be with you as it was with Felix; because your 
mind is excited; because you have the advantage 
of perceiving more of the nature of sin, than has 
been usual with you, and have an alarming pros- 
pect of the end to which it is hurrying you. These 
new r views, which are opening to your minds, and 
which are so many arguments that the Spirit. of 
God is mercifully striving with you, determine 
the present to be not only a convenient, but a 
precious, a sacred season, which it would be pre- 
sumption, I may say sacrilege, to suffer to escape 
unimproved. Dare not then say to your convic- 
tions, to the preacher, to the word, to the Spirit of 
God — Go thy way for this time. Give to them 
the most cordial entertainment now; for now is 
the accepted time, 

Suffer me to ask, if you are still saying within 
yourselves— God is gracious, and may indulge 
me many seasons yet; and when I have a conve- 
nient season, I will improve it. Fatal promise!, 
you have seen its influence upon Felix. Might 
he not as well have said — Go thy way forever? 
The effect of this language upon himself could not 
have been worse, and it might have been better. 
For the conscience of a man must be seared into 
perfect insensibility to hear such a resolution un- 
alarmed; while this insidious promise of repent- 



THE DANGER OF DELAY IN RELIGION. 135 

ance hereafter deludes and soothes it, and its re- 
proaches die away into silence. 

Bat admit that God, out of his great patience 
and long suffering, should grant you future sea- 
sons; can you hope to be hereafter, what you 
cannot so much as resolve to be now? Will re- 
pentance be easier because delayed® Will your 
lusts be less strong, because longer indulged? In 
the nature of the thing it is otherwise. Every 
J moment of delay is big with danger, and magni- 
| fies the difficulties in the way of religion. Delay 
| wearies the patience of God, grieves the Holy 
! Spirit, stupifies the conscience, and hardens the 
heart. What then is left you, if you will be ac- 
counted rational, but to improve the present mo- 
i ment with devout care and concern, as the accepted 
time and the day of salvation. The past season is 
with the years beyond the flood; and the future 
may never come; and, if it come, it will be em- 
barrassed with new difficulties, added to those 
which now you feel. Therefore, far from silenc- 
ing, cherish your alarm, and strengthen your con- 
victions. Look backward upon your lives, look 
inward upon your hearts, and look upward to 
the judgment to come, and improve this present 
moment, w T hich heaven indulges to you, in peni- 
tently saying unto God — If I have done iniquity 
I will do no more. 

This subject may suggest a few thoughts adapt- 
ed to the circumstances of our seafaring brethren, 
to whom particularly I shall address what re- 
mains of the discourse. 

As your employment, my brethren, requires 
• you to spend the greater part of the year upon 



154 T HE DANGER OF DELAY t# RELIGION. 

the water, it is a checkered life which you lead; a 
life, in regard to religion, fraught with some spe- 
cial disadvantages, and with some peculiar t 
tations to sinful neglect. For months together 
you are absent from the house of God, and forego 
the privilege of hearing the word preached and 
of being animated to devotion by the interesting 
spectacle of a great assembly singing, praying, and 
hearing in concert. The impressive influence of 
special ordinances also is in a great measure pre- 
vented to you, while you seldom participate them 
or even witness the administration. On the oth- 
er hand, your companions are few, and if some 
of them be serious and exemplary, others, it is to 
be feared, are dangerous. From this view of your 
circumstances, 

1. Let me earnestly caution you against think- 
ing your time at sea excused from religion. If 
your privileges are abridged, there is the more 
pressing occasion to improve what remain: if 
your temptations are more urgent, then it con- 
cerns you to stand on your guard with the great- 
er vigilance and firmness. If you cease to hear 
a stated weekly monitor, then you have a reason 
peculiar to yourselves for admonishing one an- 
other; for conversing on the things of eternity, and 
giving the more earnest heed to the things which 
you have heard, lest at any time you should let 
them slip* In such a situation, you should double 
your diligence and fervour in secret prayer, re- 
joicing that the throne of grace is near and that 
God is a present help to them that seek him, even 

• Ileb. n, U 



THE DANGER OF DELAY IN RELIGION. 155 

when they are afar off upon the sea* In a word, 
if your situation is unfavourable to religion, it is 
the strongest argument in the world to improve 
it in the best manner you can. For the present 
time is the only time you can fairly expect or up- 
rightly assign to religion. When therefore you 
take leave of the house of God and of our shores, 
say not to religion— a Go thy way for the present; 
the sea is no place for thy solemn duties. When 
I have a convenient season, when I return to 
my friends and the house of God, I will call for 
thee." — And let me remind you, 

2. That, though there are temptations and dis- 
advantages peculiar to your occupation, yet there 
are circumstances in it of the most impressive 
nature, and which may be improved as power- 
ful aids to religion. I trust you have a habitual 
conviction that your employment is perilous, that 
you sail with but "a single plank between you 
and eternity;" and that constantly, under God, 
you lie at the mercy of a thousand disasters, 
which may hurry you into the world of spirits. 
You know, if the wave be now smooth, it may 
soon foam w^ith destruction. In what a wake- 
ful and religious posture should this conviction 
preserve your minds, that you may stand habitu- 
ally prepared for sudden death, so frequently the 
lot of mariners. 

There are times, when that calm conviction of 
danger is wrought into passionate alarm. You 
mount up to heaven, you go down again to the 
depths; your soul is melted because of trouble A 

• Ps. lxv, 5. t Ps - cv "> 26 - 



156 T KE DANGER OF DELAY IN RELIGION. 

You tremble on the apparent brink of eternity, 
and seem to stand before the judgment seat. 
How precious are moments like these for fixing 
religious impressions indelibly? Consider well 
therefore the advantages, which you have, and 
faithfully improve them. When you have been 
thus alarmed and spared, let not your impressions 
be lost with the departing storm. Like Felix, you 
feel uneasy with the near view of judgment; but 
employ no presumptuous methods to efface your 
impressions and to regain a spiritual lethargy; 
remembering that impressions made and lost, tend 
to bring you into the blindness of mind and hard- 
ness of heart, which are incurable, and to that 
end, which is fearfully denounced by Solomon — 
He that being often reproved, hardeneth his neck, 
shall suddenly be destroyed, and that without 
remedy* You have now enjoyed a season of 
special leisure and all the common means of 
grace. You have been constant and solemn in 
the house of God, and possibly have listened to 
religious instruction with an attention more earn- 
est, than many of those, who all the year enjoy 
the privilege. You have heard concerning the 
faith in Christ, and of righteousness, temperance, 
and judgment to come. If the truths of the gos- 
pel have appeared to your minds, of such awful 
interest and concern, that you have trembled at 
the prospect before you, cherish the precious 
view, and keep in lively remembrance the ever- 
lasting realities. Nay before you prove the per- 
ils of another voyage, yield unto God the sacri- 

* Pror. xxix, 1. 



A fRAYER. 157 

fee of a broken and contrite heart, and flee for 
refuge to lay hold on the hope set before you in 
the gospel; which hope you shall have as an an- 
chor of the soul both sure and steadfast, and 
which entereth into that within the vail, whither 
the fore-runner is for us entered, even Jesus* 

Brethren, we part with you with affection and 
with fear. It is not for us to know while future, 
the events of the season at home or at sea. We 
know only that perils await you. We will re- 
member you fervently in our prayers; and we 
beseech you to be unmindful neither of your du- 
ties, nor of your temptations, nor of your dan- 
gers. Can you forget your dangers? How many 
widows and orphans in this assembly point to 
the ocean as the grave of their husbands and 
fathers? How many eyes are now ready to fail 
with looking for friends long ago expected? how 
many hearts are sinking into despair of their re- 
turn? Bat go, putting your trust in God; and 
may he preserve you from sin and danger, and 
return you to your families in safety. Brethren, 
farewell. Be perfect; be of good comfort; be of 
one mind; live in peace; and the God of love and 
peace shall be trith you^ 



A PRAYER UNDER TEMPTATION TO DELAY IN RELIGION. 

Almighty God and merciful Father, accompa- 
ny with these blessings these solemn admonitions, 
that their influence may be deep and lasting upon 

•Heb. vi, 18, 19, 20. t f2 Cor. xiii, 11. 

14 



158 A PRAYER. 

our hearts. We are conscious that we have been 
prone to put far away the evil day, and from sea- 
son to season to evade the serious duties of religion 
and to defer the painful work of repentance. Espe- 
cially we confess that we have been ready to re- 
gard our present hardships and the necessary la- 
bours and watchings at sea for the preservation 
of the body, as a reasonable excuse for neglecting 
the soul. But do thou effectually convince us 
that orifc thing is needful; and that if our privi- 
leges be few and our temptations be many and 
great, we are deeply concerned to be the more 
diligent, watchful, and devout for the salvation 
of the soul. 

May we keep in remembrance the faithful ad- 
monitions of thy ministers and the lively impres- 
sion of thine ordinances, received when we went 
with our families and took sweet counsel togeth- 
er in the house of God. If we have been afraid, 
when our sins have been brought to our remem- 
brance and have trembled in the prospect of the 
judgment day, grant that the salutary impression 
may not be effaced, but by that hope, which shall 
never make us ashamed. May we give the more 
earnest heed to the things which we have heard, 
lest at any time we let them slip; and be warned 
by the example which has been set before us of 
guilt and hardness, not to drown our convictions 
in sensual pleasures, but to cherish the motions 
of thy good Spirit through thy word to the con- 
version and salvation of our souls. 

Whilst thou art addressing us, thou wonder- 
working God, in the ever-varying scene aroundli 
us, and we behold the works of the Lord andl 



A PRAYER. 159 

his wonders in the deep, O may we be sensible 
that we have the most precious aids to a devout 
and holy life. May the sense of our continual 
danger and the more dreadful occasional perils 
into which we are thrown by tempest and disaster, 
keep our minds in thy fear and in a posture the 
most vigilant and devout to prepare for sudden 
' death. 

Prepare vis, gracious God, for all the eventful 
scenes, through which our souls must pass. May 
we remember that the hour is coming, when ail 
who are in their graves shall hear the voice of the 
Son of man, and shall come forth; that the sea 
shall give up the dead which are in it; and death 
and nell deliver up the dead which are in them; 
and that they shall be judged every man accord- 
ing to his works. May we prepare to meet our 
God; that when the dead small and great shall 
stand before thee; and the books shall be opened, 
and another book shall be opened, which is the 
book of life; and the dead shall be judged out of 
those things, which are written in the books, ac- 
cording to their works, our names may be found 
written in the book of life, our souls be welcomed 
into the joy of our Lord, and with the myriads 
of the redeemed we may shout aloud — -Alleluia; 
Salvation, and glory, and honour, and power, 
unto the Lord our God forever and ever. Amen. 



BANGERS AND RKFUOE. 



SERMON IX. 

DANGERS AND REFUGE, A SUBJECT SUGGESTED BY THE 
PROSPECT OF THE YEAU 1807. 

Psalm xH, 1, 2, 3, & 11. 

God is our refuge and strength, a very present help in trouble. There- 
fore will not we fear, though the earth be removed, and though the 
mountains be carried into the midst of the sea; though the waters there- 
of roar, and be troubled, though the mountains shake with the swelling 
thereof — The Lord of Hosts is with us; the God of Jacob is our refuge, 

THE season of the year being come, when our 
seafaring brethren look for a particular address, 
I have endeavoured to select a passage of the sa- 
cred scriptures, which may have a peculiar suita- 
bleness to them and to the times, the evil times, 
on which we are fallen. 

The text and psalm are descriptive of some of 
the most alarming circumstances, in which a 
country or individuals are ever placed; and, at 
the same time, display a Refuge and Protector, in 
whom the most perfect confidence may be re- 
posed. The poetick language of the sacred au- 
thor, if interpreted literally, describes a tempest, 
or earthquake, which confounds earth and sea in 
one common disaster. If interpreted figuratively, 
we have in the passage a bold and dreadful pic- 
ture of the desolation, effected by war. The 
figurative interpretation of the text, it is most 
probable, is the true one, as, a little below the first 
verses of it, he speaks of wars without a figure. 
Come, behold the works of the Lord, what des- 



DANGERS AND REFUGE. [ft [ 

ol at Ions he hath made in the earth. He maketh 
wars to cease unto the ends of the earth; he break' 
eth the bow, and cuftcth the spear in sunder; 
he burnetii the chariot in the jire.* Whatever 
were his troubles or dangers, the royal psalmist 
regarded it as a matter of great comfort and 
joy that God was his refuge; in consequence of 
which it was not in the power of any of these 
things to move him. 

It is not material to adopt either the literal or 
the figurative interpretation exclusively; referring 
therefore to both, I design, 

I. To consider several great occasions, on 
which it concerns us to have God for our refuge. 

And as this refuge is not open indiscriminately 
to all, I shall endeavour to show, 

II. Who may with joyful confidence flee to it 
in the moment of trouble 

I. Let us consider several great occasions, on 
which it concerns us to have God for our refuge. 
I mention, 

1. The time of an earthquake, a tempest, or 
any dreadful convulsion of nature, which fills the 
mind with dismay. 

Earthquakes have not been very frequent in 
this country, at least not very considerable, for 
more than half a century. We are not without 
mild admonitions of this kind however; aid so 
great is the general apprehension concerning that 
evil, that the smallest rumbling is sufficient to 
awaken the liveliest anxiety. But we have all 
learned from the aged, what universal consterna- 

•v. .8, 0. 

# 14 



XQ2 DANGERS AND REFUGE. 

tion was spread through the country in 1727 
and 1755. Of the earthquake in the latter year, 
we have a lively description in a sermon deliv- 
ered on the occasion. "The Lord of hosts," 
said Mr. Foxcroft, "hath appeared marching 
throughthe land in indignation,thvcaten]r\gcvery 
town with instant ruin, every family with imme- 
diate desolation, every person with sudden des- 
truction. — Let us think; might not our houses, 
which tottered and reeled in so amazing a man- 
ner, have fallen in pieces and become our graves! 
Or might not the ground have cleaved under our 
feet and swallowed us up in its dismal hollows! 
Might not the flame of devouring fire have brok- 
en out and consumed us in a moment! Or the sea 
have rolled in its angry billows, and overwhelm- 
ed us with a destructive flood; Truly we were 
visited in a fearful manner, and we trembled be- 
cause of the shaking of the hand of the Lord of 
hosts, which he shook over us"* 

Such was the general terrour of that day; yet 
the injury sustained was not to be compared with 
the desolation by earthquakes in the same year 
and month in Lisbon and some capital towns in 
the Barbary States, where whole cities were over- 
thrown, and many thousand inhabitants were 
swallowed up in a moment. In a moment so 
fearful and disastrous, what a. composing thought 
would the reflection of David prove — The Lord 
is my refuge and strength, a very present help 
in time of need. The earth, indeed seems remov- 
ing, and the mountains to be carried into the depths 

• Foxcroft's s«r. p % 43. 



DANGERS AND KEFUGE. 163 

of the sea; the waters thereof roar and are troub- 
led, the mountains shake with the swelling 
thereof. But we will not fear — The Lord of Hosts 
is with us; the God of Jacob is our refuge. On 
the occasion, to which we have alluded, all seem- 
ed to wish that they were entitled to that happy 
confidence in God, expressed in the text. They 
fled to the house of God; they mourned the sins, 
which seemed awakening the divine indignation. 
The magistrate and the minister, the christian and 
the terrified sinner, laboured to effect at least an 
outward and general reformation. The records 
of this church and, I presume, of every church 
through the land, bear witness what multitudes 
entered into covenant with their Maker, and 
hastened to his neglected ordinances. If these 
steps had been taken with sincerity before the 
season of their visitation how much more tranquil 
might those multitudes have felt. Let none of my 
hearers delay making God their refuge, till the 
day of calamity break upon them. We are not 
to suppose our land exempted from earthquakes, 
which some parts of the world have recently felt 
with most melancholy destruction. The records 
of former years, and some recent earthquakes 
of less fearful noise, should admonish us to lay 
up a good foundation of hope and confidence 
against the time to come. 

The text may be considered as describing oc- 
casions in Providence much more frequent than 
earthquake. How many of my hearers espe- 
cially those of seafaring occupation, have been 
in scenes of equal terrour. When the heavens 
become black with tempest; when awful and 



164 DANGERS AND REFUGE. 

rapid bursts of thunder succeed the forked light- 
ning; when the feeble vessel seems the only ob- 
ject to attract its dreadful power; which also the 
winds toss from billow to billow; now raising it 
to the skies, and now sinking it into the depths so 
low, that it seems, without God, irrecoverable; 
then it is that the mariner's heart is melted because 
qf trouble* What can sustain his astonished 
mind? Nothing short of David's confidence. If 
he can adopt his words, his mind is at rest; he is 
sure of his desired haven; is sure to return to his 
expecting family; or, which is far better, to be 
wafted by the tempest to the heavenly shore. In 
a word, the humble and devout believer in God 
knows that he is present and acquainted with his 
distress and peril; and that he commandeth the 
winds and the sea and they obey him; that the 
angry elements, fire and hail, snow and vapour, 
stormy wind, are his servants, &ndfidfil his word.f 
This composes his mind, and he cheerfully sub- 
mits the event of his dangers to the Best of be- 
ings. He is fearless, because God is his refuge 
and strength. 

2. An occasion figuratively described in the 
text is the state of war. 

It is probable that the whole psalm may have 
been designed to celebrate some of those great 
victories, which the royal author, by the divine 
help, had achieved over the powerful enemies, 
which surrounded the kingdom, when he came 
to the throne. As those dreadful phenomena, 
earthquakes and tempests, are perfectly under the 

* Ps cvii, '26. f Ps » exiviii, 8, 



BANGERS AND REFUGE. 165 

direction and thecontrou] of the great Jehovah; so 
also is the storm of war. The wild ambition and 
lusts of men indeed are the immediate cause of 
j the scourge;* but it is always subject to the di- 
vine direction. The finger of God marks the 
course, in which it must move, and prescribes the 
bounds, which it cannot pass. If this were not 
the case, what could the righteous do? What 
consolation would there be left at this fearful 
moment, — at this dreadful crisis? Which way 
could the nations look with any hope, that a 
barrier might be opposed to the besom, which is 
sweeping through Europe and the world? But 
this consolation is left. There is One higher than 
the highest. f The Lord reigneth, let the earth 
rejoice.% When the moment is come, He that 
sitteth in the heavens shall laugh; the Lord shall 
have them in derision. Then he shall speak to 
the proudest armies in his wrath, and vex them 
in his soi*e displeasure. § When the time to re- 
lieve the oppressed is come, then will he ride up- 
on the heaven in their help, and in his excellency 
on the sky. The eternal God will be their ref- 
uge, and underneath the everlasting arms.^ 

In this confidence the author of this psalm 
was happy. Maliciously pursued by Saul, he 
fled from place to place, with only a few friends, 
who attached themselves to his person in the great- 
est adversity His places of concealment, while he 
was hunted as a partridge in the mountains,** 
were treacherously discovered to his implacable 

* James iv, t. f Eccles v, 8. $ Ps xcvii, 1. § Ps. ii, 4, 5. 

f Dent, xxxiii, 26, 27. •• 1 Sam. xxvi, 20. 



166 DANGERS AND REFUSE. 

pursuer; and he was continually in dangers, from 
which escape seemed impossible. But whether 
at Gath among his natural enemies, or in the land 
of Israel among treacherous brethren, whether 
meeting the champion and pride of the Philistines, 
or directing the storm of battle, no harm reached 
him, for the Lord was his refuge and his strength, 
a very present help in trouble. 

We are all exposed to the dangers and troubles 
which have been described, and at the present 
day our seafaring brethren in a very special 
manner. We need the refuge, revealed in the 
text. But is it open indiscriminately to all? This 
question may be resolved, while I endeavour to 
show, 

IJL Who may with joyful confidence, flee to 
it in the moment of trouble. 

Arguments need not be multiplied to show, 
that this refuge is peculiar to persons of a partic- 
ular character, It is declared that the Lord is 
far from the wicked* — That the proud he know- 
eth afar offf> — That he is angry with the wick- 
ed every day. I On the very occasions, to which 
we are referring, we are premonished of the fear- 
ful manner, in which he will regard those, Mho, 
in better days, have set at nought his counsel and 
would have none of his reproof "I will laugh 
at your calamity; I will mock, when your fear 
comet h; when your fear cometh as desolation, 
and your destruction as a whirlwind. "§ 

With as much brevity as I can, I will endeav- 
our to describe the man, whose refuge and 

* Prov, xv, 29. f Ps ©xxxviii, 6. * P«. vii. 1 1. § Prov. i, 25, 26, 9,7, 



PANOEUS AND REFUGE. 167 

strength God is, and who will find him a very 
present kelp in trouble. 

Let it be remarked, generally, that he is the 
man, who, at all times, seeks God as his friend 
and portion. For sighs and tears, which never 
appear but in the moment of imminent peril, are 
to be suspected as the mere fruit of terrour, not 
of grief for sin. And those prayers, which are 
never offered, except when hell is naked and de- 
struction has no covering, may generally be re- 
garded as the selfish flatteries of a soul, that goes 
to God rather, than sink to perdition. If there- 
fore you would have God a present help in the 
time of trouble, 

1 . You must seek his mercy by repentance. 
You are a sinful creature; ways and times with- 
out number you have offended your Maker. Be 
it your first object to obtain peace with him. 
With a deep conviction of sin upon your mind, 
return to God as a prodigal, as a publican, and 
say, / have sinned, Father, against heaven and 
in thy sight — -God be merciful to me a sinner. 

2. You must seek his favour by a real refor- 
mation. This indeed is implied in repentance; 
but I mention it separately, that you may not be 
deceived by a repentance, which needs to be re- 
pented of.* There is no repentance without the 
forsaking of sin. Ye must put off, concerning 
the former conversation, the old man, which is 
corrupt according to the deceitful lusts; and be 
renewed in the spirit of your mind; and put on 

* 2 Cor. vii, 10. 



168 DANGERS AND REFUGE. 

the new man, which after God is created in 
righteousness and true holiness* 

3. Returning to God, go in the new and liv- 
ing way.f None are received, who come in any 
other. There is no other name under heaven 
given among men whereby we must he saved .$ 
The words of Christ are — No man cometh to the 
Father but by rae;§ he therefore is the door of 
that divine refuge, to which you would escape in 
the day of trouble. Endeavour to comprehend 
what it is to come to the Father by him; and be 
deeply sensible how much you need his interest 
as your Intercessor, and the propitiation made 
for sin by the shedding of his blood. It must be 
your whole desire and prayer, in the comprehen- 
sive words of the apostle — That Christ Jesus 
may be made of God unto you wisdom, and 
righteousness, and sand if cation, and redemp- 
tion.\\ 

4. Habitually go to God in prayer. If you 
would be heard in the day of calamity, you 
must be heard at other times. Prayer must enter 
into the plan of every day of your life. Pray in 
secret, and pray with your family, if you have 
one. When the storm gathers, when dangers 
thicken around you, it will embolden you to ap- 
proach the throne of grace that you have not 
been a stranger there; and that you can gratefully 
remember many mercies, which you trust were 
bestowed in answer to sincere petitions. Then 
you will be animated with special courage and 
hope, while you call to mind that sacred direction 

• Eph. ir, 22, 23, 24, f Heb - x > 20 « * Actsiv, 12, J John xir, 6. 
fl 1 Cor, i, 30. 



•ANGERS AND REFUGJE. 1 69 

and promise — Call upon me in the day of trouble, 
twill deliver thee, and thou shaft glorify me.* 
Is any afflicted? let him pray<% It will be a 
cordial to your sinking spirits that God has 
promised to be more than ever attentive to your 
prayer, when you have the greatest need to be 
heard. Then will not the thought of the text 
be the sentiment of your heart — The Lord is my 
refuge and my strength — The Lord of Hosts is 
with us; the God of Jacob is our refuge. 

This subject claims the particular attention of 
mariners, the perils of whose occupation are for- 
cibly described in the text. Look back, my 
brethren, to many a scene of imminent peril and 
, of hairbreadth escape, and recall to your minds the 
feelings of those awful moments, your alarm and 
terrour, your prayers and vows, and let them as- 
sist the preacher in exciting you to seek a refuge 
in God against all future perils. To this great 
concern let me earnestly exhort you, 

1. Because, as our subject teaches, he is a se- 
cure refuge, when nature is in disaster. 

Every tempest which overtakes you, he sends 
and controuls." The Lord hath his way m the 
whirlwind and in the storm, and the clouds are 
the dust of his feet.% In every wreck and in ev- 
ery deliverance, his hand is to be seen. Seek 
then a friend in this great God of nature, that in 
the midst of the angry tempest his compassionate 
eye may regard you, and you may be preserved 
in the hollow of his hand. And, 

* Ps. 1, 15. f James v, 13, * Nah. i, 3. 

15 



170 DANGERS AND REFUGE. 

2. Because he alone can preserve you in the 
storms of war. 

These are as much to be dreaded as the con- 
vulsions of nature, and are incomparably more 
desolating. What fearful destruction of late 
years has been poured by war through Europe? 
The work of devastation is not yet arrested. Our 
country God has hitherto preserved from any 
very distressing participation in the misery of so 
many nations. What we have suffered has been 
in commerce and the persons of our mariners, 
who have been often disturbed in their lawful 
enterprizes, and sometimes detained in unprovok- 
ed captivity. To such vexations it seems proba- 
ble that you now will be much more exposed. You 
need then an Almighty Protector. And God is 
the Lord of Hosts; w hen he speaks to the nations, 
as to the elements, "Peace, be still" — they obey 
him. The hearts of kings are in his hand, and 
he turneth them whithersoever he will. What- 
ever therefore shall occur in this uncertain year, 
if you have God for your refuge, you may dis- 
miss your apprehensions. 

If temporal success, or safety, or life were the 
whole of your object, it would be highly import- 
ant to enjoy in God a hiding place from the 
wind, a covert from the tempest* But there are 
stronger arguments, than this, to be urged upon 
you. What are all the temporal troubles, which 
can befal you, what are even the horrours of ship- 
wreck and the agonies of dying, compared with 
those storms of divine wrath, which will be the 

* Is. xxxii, *2. 



DANGERS AND REFUGE. 171 

portion of the impenitent in the world to come?* 
Therefore most earnestly I exhort you to seek the 
favour of God, 

3. Because he is the only refuge of the im- 
mortal soul in the awful hour of death. 

Storms at sea may possibly not overtake you, 
or you may escape with your life, if they do. 
But death is ultimately certain; and indignation 
and wrath, tribulation and anguish are certain 
to every soul of man that doeth evilrf and re- 
maineth impenitent. My brethren, will you not 
feel the weight of this amazing consideration, and 
with your whole hearts seek God early, while he 
may be found, and call upon him while he is near. 

But do I hear a gay sailor replying? "I am 
"not so ignorant as not to know that God only can 
"deliver me when I am foundering, and can save 
"me when I die. It is therefore my settled plan, 
"whenever I shall be in danger, to cry aloud with 
"Peter — Lord, save me, I perish; and, if I must 
"sink among the waves, I will cry as I sink — God 
"be merciful to me a sinner" AH such let me 
solemnly exhort, 

4. To seek God now, while neither death nor 
danger is in sight. 

Can you entertain a hope that God will save 
you in answer to one dying exclamation, when 
your whole life has been spent in blaspheming 
his holy name, and in contemptuous disobedience 
of his laws? Clearly, is it not presumption to ex- 
pect it? To seek God in a manner becoming the 
dignity of his character, and corresponding to his 

* Psalm xi, $. fRom. ii, 9. 



172 BAKGEHS AND REFUGE. 

demands, is not a business to be crowded into a 
moment of time; and that moment too distracted 
by terrour of impending death. What season 
can you then possibly have for review and con- 
viction? what leisure to breathe upward the soft 
sighs of a contrite heart? what time to look be- 
lievingly to the Lamb of God, who takefh away 
the sin of the world? No, my friends, you have 
not one moment to waste in sin and delay. While 
I am speaking, the awards of eternity are prepar- 
ing for you. On leaves more durable than brass 
are already recorded your years of sin, of indif- 
ference to divine things, of dishonour of God, 
and profanation of his name and day, and neg- 
lect of his word, and resistance of his Spirit, and 
rejection of his Son. Is not the measure of your 
iniquity almost full? will his anger sleep for ever? 
Turn ye, turn ye; for why will ye die? 

While now you are setting your faces to the 
ocean, weigh well the dangers which await you. 
It will be reasonable in you to entertain a sober 
expectation of sudden, of unwarned death; for 
frequently it is the lot of men in your employ- 
ment. Shall I not say that God is giving you re- 
iterated warning? warning by this discourse, 
which was designed to have been delivered to 
you the last Lord's day, but was prevented by 
Providence; and warning by the dreadful storm 
which introduced that Sabbath, and the disaster 
of those vessels which were stranded within sight 
of some of your dwellings? Here, my brethren, 
is warning brought to your threshold. Those 
shattered remnants of vessels, which lined our 
shore, warn you; and those unfortunate men, 



©ANGERS AND REFUGE. 173 

% 

whom you may have assisted to take up out of 
their sudden grave, though dead, speak and warn 
you to be ready; for in such an hour as you 
think not the Son of Man cometh. 

Happy mariners, if you are determined to ac- 
cept the kind warning, and return to God by a 
sound conversion. Then you shall see the works 
of the Lord and his wonders in the deep. Then 
you shall cry to him in your trouble, and he will 
bring you out of your distresses; make the storm 
a calm, and bring you to your desired haven.* 
If indeed you be the subjects of that repentance 
which is unto life, and of that hope which maketh 
not ashamed, your future perils shall wear a very 
different aspect. The blackest tempest shall not 
have power to appal you; for this shall be your 
language — Though I walk through the valley of 
the shadow of death, I will fear no evil, for thou 
art with me A And that sweet confidence God 
himself will confirm by whispering to your as- 
piring spirit — Fear not; for I have redeemed thee — 
thou art mine. When thou passest through the 
waters I will be with thee, and through the rivers 
they shall not overflow thee: when thou walkest 
through the fire thou shall not be burnt, neither 
shall the flame kindle upon thee. For I am the 
Lord thy God, the holy one of Israel thy Sa- 
viour. I 



•Psalm evii, 23—31, fPsalra xxiii, 4. 

*IsaiaU xlii:, 1, 2, 3. 

*15 



174 A PRAYER. 



EJACULATORY PETITIONS FOR A MARINER IN DANGER. 

O my God, save me in this dreadful peril, or I 
am lost for ever. 

O spare me yet a little longer, before I go hence 
and am here no more seen; and my soul shall 
sing aloud of thy salvation. 

Lord, to whom else shall I go? thou hast the 
words of eternal life. 

Thine arm, O Lord, is not shortened, that it 
cannot save; in mercy preserve me from destruc- 
tion. Thine ear is not dull that it cannot hear; 
O, listen to my cry, my King and my God. 

Father, I have sinned against heaven and in thy 
sight; but have pity on a miserable prodigal. 

Innumerable evils compass me about; mine in- 
iquities take hold of me, so that I am not able to 
look up: they are more than the hairs of my 
head; therefore my heart faileth me. God be 
merciful to me a sinner. 

Lord, save me, I perish. Lord, Jesus, receive 
my spirit. 

Father, into thine hands I commend my spirit. 



A BRIEF PRAYER IN A STORM.* 

Our hearts tremble for fear of thee, O thou 
God of awful power and terrible majesty, and we 
are afraid of thy judgments. In this dreadful 

*The ejaculatory petitions have been inserted, as most likely to consist 
with the terrour felt in a tempest, and the exertions nectssary to be made 
for the preservation of the ship. There may be times of peril, when all 
may join in a social prayerj it has therefore been added. 



A PRAYER. 173 

hour we have no refuge but the bosom of out 
God. O let not our sins separate between thee 
and us. Look with pity upon us, for our heart 
is melted because of trouble. Will the eternal 
God be our refuge, and underneath the everlast- 
ing arms. O spare us yet a little longer, before 
we go hence, and are here no more seen. [Spare 
us in mercy to ourselves, that by deep repentance 
we may return to thee and find mercy. Spare us 
in compassion to our dear partners and helpless 
children, that by our labours, our counsels, and 
! our prayers, we may be a blessing to them.1 O 
| spare us, and, by thy gracious help, w T e will die 
I unto sin and live unto righteousness. [It shall 
be our sacred care to serve thee in our bodies and 
I in oui^spirits, which are thine; and, by unfeigned 
repentance, and holy reformation, by a humble 
return unto thee in the new and living way, and 
a life of prayer, we will strive to be habitually 
prepared for thy blessed will] 

But, Righteous Father, if the fearful moment is 
just at hand, and there be no respite for our life, 
O cast us not for ever out of thy presence, take 
not thine Holy Spirit from us; deny not to our 
lost souls the blood of sprinkling that crieth for 
mercy, that cleanseth from sin. O look at thy 
right hand, behold our Shield, and have respect to 
the face of thine Anointed. [Behold our Advo- 
cate; he knows our terrours, he is touched with 
the feeling of our infirmities.] O listen to his in- 
tercession for dying sinners, and have mercy on 
our departing spirits. 

In this dreadful extremity, O bow our will to 
thine. With our once-dying Redeemer we would 



176 & PRAYER. 

submissively say — If this cup may not pass except 
we drink it, thy will be done. Father, into thy 
hands we commend our spirits, through Jesus 
Christ, who died for us, that whether we wake or 
sleep, we should live together with him; to whom 
be glory for ever. Amen. 



SALVATION ASCRIBED TO GOD. 177 

SERMON X. 

SALVATION ASCRIBED TO GOD. 

Jonah ii, 9. 
Salvation is of the Lord. 

IN the opening of the last year, I omitted to ad- 
dress our seafaring brethren. It was not how- 
ever forgotten. I found not a time, as in other 
years, when it seemed particularly proper. Very 
few resumed their former occupation of fishing; 
and those, who w r ent to sea on other business, 
left us successively, and few at a time. The 
prospect is much the same this year.* Many 
are absent; others are following them; and prob- 
ably most, who seek their subsistence on the 
ocean, will soon be gone, I am anxious there- 
fore to address those who are present, and to 
impart the affectionate counsels and exhortations 
which become a pastor, who has a painful un- 
certainty upon his mind, whether it may not be 
the last opportunity, at least in regard to some, 
which he shall ever enjoy. You will not think 
this suggestion more solemn than necessary, my 
brethren, if you recall to mind the events of the 
last year. Ten of your number, and most of 
those bound to life by the tender ties of conjugal 
and parental relation, were conveyed into eternity 
by a malignant fever in foreign ports, or by acci- 
dents peculiar to the sea. Their widows and 

* me. 



178 SALVATION ASCRIBED TO GOD, 

orphans we see; but the places, that knew them, 
know them no more. The death of so many men 
in the vigour of life, beside the deep sorrow, which 
is felt among their depending friends, has excited 
a very general interest and sympathy. Certainly 
it is adapted very seriously to impress the minds 
of their brethren, engaged in the same occupation; 
not I hope with needless gloom, but with that 
sober sense of the uncertainty of life, which shall 
induce them to prepare for death. If they set 
about the necessary provision for the subsistence 
of themselves and families, with a still deeper 
concern about the salvation of their immortal 
souls; if amidst all their cares, salvation is the 
highest; and, amidst all their labours, they urge 
that with the most zeal, which has for its object 
the meat which endureth to everlasting life, they 
will yield the proper fruit of those affecting 
warnings. 

The words of our text are taken from the 
prayer of Jonah, which he uttered in a season 
of the greatest terrour and distress: I should 
rather say, they were taken from his thanks- 
giving hymn, composed after his merciful and 
miraculous deliverance from unexampled circum- 
stances of calamity and danger. The thoughts 
of the pathetick prayer, were probably conceived, 
while he was in the fish; and, after his deliver- 
ance, adjusted in the form of a hymn. The 
conclusion in the ninth verse expresses the over- 
flowings of his grateful heart, and records his 
solemn determination to keep the vow, which 
he had made in the day of his distress. 



SALVATION ASCRIBED TO GOD. 179 

My seafaring brethren, you have never been in 
circumstances so peculiar as those of the prophet, 
who speaks in the text, who had been cast into 
the deep in the midst of the seas — whom the 
floods had compassed about — over whom the 
billows and the waves passed — and about whose 
head the weeds were wrapped * But most or 
all of you have been often in circumstances of 
danger, and sometimes in those of despair, in re- 
gard to life, It becomes you often to take a re- 
trospect of your dangers; gratefully to acknowl- 
edge the divine Author of your deliverances; and 
religiously to preserve in lively memory the vows, 
the solemn promises conceived, and perhaps utter- 
ed aloud, in the days of your calamity. In the 
last season, some of you were involved in the 
same dangers, from which your companions have 
not returned. While the pestilence walked around 
yon in darkness^ multiplying its victims, or while 
you beheld your companions whelmed in the 
ocean, and apprehended there was bat a step be- 
tween you and death, did you not lift an impas- 
sioned hand to heaven in prayers and vows? 
That attitude and earnestness, those supplications 
and sacred promises all became you. But forget 
not now to say with the prophet — / will sacrifice 
unto thee with the voice of thanksgiving; I will 
pay that that I have vowed. Salvation is of the 
Lord. I proceed to the consideration of this last 
clause, and with brevity shall attempt, 

I. To exhibit the scriptural senses of the term 
salvation. 

* Context. f p s» xci, 6. 



180 SALVATION ASCRIBED TO COS. 

II. To show that salvation is of God. 
Salvation is a word of very interesting mean- 
ing. Sometimes it is used in the scriptures to 
express a signal deliverance from dangers of a 
temporal kind. Thus the Israelites, pursued by 
Pharaoh and his legions, hemmed in on every 
side, impassable mountains being on the right 
and left, the Red Sea before them, and their ene- 
mies behind, stood still and saw the salvation of 
God'* that is, a deliverance, from a destruction, 
which seemed inevitable. So the deliverance of 
an individual from the noisome pestilence; the 
preservation of him from the terrour by night, 
and from the arrow, that flieth by day, while a 
thousand fall at his side, and ten thousand at his 
right hand;1r and, my brethren, the rescue of a 
man from drowning, when the vessel founders, 
or is driven by the tempest on the rocks or 
sands, the scriptures familiarly call a salvation. 
It is in reference to dangers like these, that the 
prophet speaks in the text. 

A much more interesting sense of the word 
salvation we have in its application to the 
soul. For then it implies deliverance from 
dangers, and the prevention or removal of evils 
far more dreadful, than any which can befal the 
body. When applied to the soul in its probation- 
ary state, it intends repentance, faith, remission of 
sins, obedience, and the graces of the Spirit, which 
are the way to salvation — in fact are salvation 
begun. The highest sense of this word, however, 
and its most common meaning in the scriptures, 

• Exod. xiv, 1$ t p»- *** 



SALVATION ASCRIBED TO GOD. 1^1 

and almost its only meaning in the New Testa- 
ment, the sense, which it should seem impossible 
for us to contemplate without emotions the most 
awful and delightful, is the state of a saint after 
death; translated beyond the reach of temptations 
and of the fiery darts of the wicked one, relieved of 
its burthen of sin, sanctified from its pollutions, 
and admitted to the highest joys and glories, which 
the boundless goodness of God can impart, and 
the soul of man can receive. 

We thus perceive that the term salvation has 
several applications, each important, and all form- 
ing an interesting gradation. Sometimes it means 
the rescue of the body from imminent perils; 
sometimes that sftite in this life, into which the 
soul is brought *by repentance, faith, and remis- 
sion of sins; and frequently that state, as perfect- 
ed in glory. I" proceed, 

II. To show that salvation is of the Lord; 
and this in the several applications of the term, 
which have been stated. 

This point requires no laboured proof; it results 
from the principles of natural religion, and is the 
prevaling theme of divine revelation. 

The arguments, which demonstrate God to be 
the Creator of our bodies, are of force to show 
that he is the Preserver of them. Some have 
thought it correct to say that preservation was 
nothing but a continual creation. I trust there 
are none here to deny that we are dependent ev- 
ery moment on the divine care, and that this is all, 
which stands between us and instant calamity and 
destruction. Far more dependent are we on divine 
providence, thau the helpless infant on maternal 
16 



182 SALVATION ASCRIBED TO GOD. 

vigilance and tenderness. So concealed indeed 
is the hand that feeds, and the arm that sustains 
us; so secreted is the conduit through which a 
million of mercies are constantly flowing to us, 
that we are prone to forget that all our springs 
are in God. On great occasions and in great 
extremities, of the extent of which we have some 
competent idea, we acknowledge the mercy of 
God in our deliverance, perhaps also with some 
degree of feeling. But we need to lament and 
blush for our ingratitude, that in the ordinary 
course of life we have no deeper sense of God's 
equal mercy. The Israelites, when the sea part- 
ed and gave them passage, with a loud voice 
ascribed salvation to God. Bu^ on other occa- 
sions, when as really subsisting by the miracles of 
his providence, they forgot him. Men are prone 
to stop at second causes and to ascribe to them 
what belongs to the First Cause alone. Jonathan 
and his armour-bearer assailed a garrison of the 
Philistines, and spread consternation through the 
host, so that they fled before Israel. Every cir- 
cumstance attending the assault of the strong 
hold and the panick of the enemy, manifested the 
interference of the God of Israel; yet the salva- 
tion was ascribed to Jonathan. Shall Jonathan 
die, cried the army, who hath wrought this great 
salvation in Israel?* He was indeed the hon- 
oured instrument; but the salvation was of God. 
In all our personal deliverances, when there is 
no appearance of preternatural interposition, my 
brethren, we ought always most gratefully to 

f 1 Sam. xiv, 45. 



SALTATION ASCRIBED TO GOD. ] 83 

acknowledge the salvation to be of God. If you 
have been sick and recovered to health; if your 
life has been in great peril and has been saved: 
whatever skilful physician you employed, or 
whatever humane and adventurous friend put 
his life at risk in a storm to rescue your's, still say 
of God. as the grateful psalmist — He healeth all 
my diseases — He redeemeth my life from destruc- 
tion* Say with the prophet — Salvation is of 
the Lord. 

If the salvation of the body, for stronger rea- 
sons the salvation of the soul is of God. If his 
merciful interposition is necessary in the Jess, 
much more is it in the greater. The salvation of 
the soul is a work, to which no power is equal, 
but divine. It is a work, of which we certainly 
have no adequate conceptions. Very defective is 
our estimation of the worth of an immortal soul, — 
of its ruin by sin, — of its bondage to Satan, — of 
its exposure to the second death, to indignation 
and wrath, to tribulation and anguish. These 
things to be comprehended must be seen in the 
awful light of eternity To rescue this immortal 
soul, to prevent this ruin, to deliver from this un- 
holy bondage, to avert the woes, and to secure the 
joys of the world to come, demands an Almighty 
arm. That arm is exerted, and surprising effects 
appear. The subject of this power, in the strong 
description of the apostle, is a soul dead in tres- 
passes and in sins. The gospel performs its of- 
fice, and the soul is made alive; the palsy is heal- 
ed, and the pollution and guilt are washed away. 

* Psalm ciii, 3, 4. 



184 SALVATION ASCRIBES TO GOP. 

The sinner it transformed into the saint; profane- 
ness gives place to prayer; visible lusts to purity; 
a fierce and revengeful spirit to meekness and 
kindness; the wolf becomes a lamb, and the leop- 
ard a kid. 

Something both of the greatness and difficulty 
of this salvation appears in the nature of those 
means, by which it is effected. It is a stupendous 
scheme, which holds the universe in devout as- 
tonishment. Angels desire to look into it. They 
come forth from their bright abodes to act a part 
in it; they win isier to them, who shall be heirs of 
salvation. But the agency of angels in effecting 
the salvation of men vanishes, when we turn to 
consider the incarnation and ministry of the Son 
of God. His birth, miracles, and doctrines; his 
sacrifice, resurrection from the dead, and ascen- 
sion to glory; his effusion of the Holy Spirit, and 
his intercession at the right hand of the Majesty 
on high: each circumstance proclaims the great- 
ness of the work, and that the salvation is of 
God. Divine wisdom and mercy have proposed 
the terms of it, and divine grace raises the fallen 
creature to the power of complying with them. 
If w T e desire therefore to be the subjects of this 
salvation, or hope that we are become the sub- 
jects of it, or that salvation is begun in the soul, 
most devoutly let us acknowledge that it is oj 

God. 

As the beginning of salvation in the soul on 
earth is to be ascribed to God, so is its consum- 
mation in the world of glory. And we learn 
from St. John's vision. that the happy subjects of 
it in heaven ascribe it to him. This was the 



SALTATION ASCRIBED TO GOD. 185 

transporting song which- he heard — Alleluia; sal- 
vation and glory, and honour, and poicer, unto 
the Lord our God.* Salvation, it seems, is the 
first and highest note which they sing. 

The little time which remains suffer me to im- 
prove in applying this subject to mariners. 

My brethren, you have passed much of your 
life on the ocean, and most of you, like Jonah, 
have been delivered from great dangers and threat- 
ening destruction. In the most affectionate and 
earnest manner, I call upon you, 

1. Like Jonah, to render your grateful ac- 
knowledgments to God; and to say with him — 
I will sacrifice unto thee with the voice of thanks- 
giving — Salvation is of the Lord. 

It is your custom, when returned from sea, to 
render publick thanks; and frequently there is^ 
allusion in the note to special dangers, from 
which God has mercifully delivered you. This 
custom is highly proper; it corresponds to the 
pattern in the text; and is interesting to the as- 
sembly, with which you worship as' well, as to 
yourselves and friends. Bat you must not re- 
gard this publick formality, as comprising the 
whole duty, and as absolving you from further 
obligation. This sacrifice can be acceptable to 
God only as it flows from the heart. A note, 
brought to the house of God, is aform and body 
of the duty; but the spirit is a deep sense of the 
mercy of God to you in your preservation. This 
therefore you must be chiefly anxious to feel and 
to cherish. Years must not wear away the im- 

•Rev. xix, I. 

*16 



SALVATION' A8CHIBED TO (,')\). 

preesion; and the sacrifice with the voice of 
thanksgiving must be daily offered in your pri- 
vate devotion 

An], my brethren, let your thanksgiving pub- 
lic and private be offered with the greater fervour 
for deliverance from danger, and the prevention 
of sudden death, if you have reason to apprehend 
that, i 1 1 the dreadful moment of your peril, you 
were unprepared to die; for in that ease, the res- 
cue of your body from a watery grave was the 
least part of the mercy conferred upon you. And 
here suffer me to inquire — When the deep seem- 
ed opening to you an instant passage to eternity, 
or the malignant fever, revelling in your vrins, 
presented death as near and inevitable, except God 
should bring you salvation, did you not shrink 
: Upon life with agonizing earnestness, and, 
as you then thought, for this end alone, that 
you might prepare for* death? 1 ask, Did you not, 
with Jonah, make the solemn purpose, if spared? 
to devote yourself to God?, Then, 

2. Execute that sacred purpose, declaring witl 
Hie prophet — I will pay that thai J have vowed. 

It is to be presumed that very few have beer 
exposed to death, who have not at the time form- 
ed some religious resolution, li' they neglectec" 
to do it, it is an argument of shocking stupidity 
and impenetrable hardness. Ji ;t, my friends, 
it greatly concerns you to Squire, bow you have 
kept your vows. At the moment you thought it 
utterly impossible that you should ever forget Got 
or ungratefully neglect his service, or regard any 
business in life important but religion. Have 
those impressions been abiding? Your terrour 



SALVATION ASCRIBED TO GOD. 187 

has subsided; has your resolution continued in 
force? Has your purpose been fulfilled in atten- 
tion to all those duties, which it implied? and the 
sincerity of your repentance approved by forsak- 
ing your sins? Has it been, as you resolved it 
should be, your constant concern to prepare for 
death, that in whatsoever form it may come, it 
may not be able to surprize you? If you cannot 
answer these questions affirmatively; but, on the 
contrary, are conscious that you returned after 
the danger to the same thoughtless and sinful, the 
same prayerless and profane, or to the same intem- 
perate and profligate courses, which you had pur- 
sued before; what deplorable and conclusive evi- 
dence have you that every prayer, which you 
made in calamity, and every resolution, which 
you then formed, were insincere, the mere result 
of terrour upon an impenitent heart. In the midst 
of the terrour of that dreadful hour, from your 
prayers and tears and pertinent resolutions you 
probably derived a little hope of divine mercy. 
That hope you now perceive was utterly without 
foundation; an unreformed life demonstrates an 
impenitent heart. Ah, then, how fearful would 
have been your sentence at the bar of God, and 
how wretched your state, if you had been arrested 
at that moment by the hand of death? With ten- 
der solicitude suffei me to warn you, that still 
more dreadful will be your sentence at the divine 
bar, and still more wretched your future state, if 
you continue to* abuse the sparing mercy of Gi d. 
You have yet a season for repentance, and you 
have now an affectionate exhoitation to attend to 
it; but the next storm at sea, or the next landing 



188 SALVATION ASCRIBED TO GOB. 

in a sickly port may close your opportunity for 
ever. 

3. You are anxious, when you leave us to go 
and return safely, to provide things decent for 
your families, and to gratify your employers. 
This success, brethren, we cordially wish you. 
But it becomes neither you nor us to be very san- 
guine of it, nor chiefly anxious about it. It is 
not the one thing needful. We wish you a bet- 
ter blessing, my brethren; we wish yo^i durable 
riches and life everlasting. These are riches 
which may be obtained with greater certainty 
than any earthly good. Wealth you may seek, 
and fail of your object. But God hath not said 
to you, Seek. my face in vmn* The salvation 
of the sotd is of God. This may be secured in 
shipwreck; and death itself to those who are the 
subjects of it can only hasten its consummation. 
From this grand object, the salvation of the im- 
mortal soul, let no inferiour concerns divert your 
minds. At home and at sea, in calm and in storm, 
let your hearts be upon this care. Work out 
your salvation with fear and trembling; for it 
is God that workethin you both to will and to 
do of his own good pleasure. Greater encour- 
agement for those whose hearts are in this work, 
words cannot express, Infinite compassion and 
almighty power are engaged, and every thing is 
propitious to secure the greatest of blessings. 

4, What joy, my brethren, have you found in 
returning safely from a tempestuous and peril- 
ous voyage. With transport you leaped upon 

* Isaiah xlv, 19» 



SALVATION ASCRIBED TO GOD. 189 

your native soil; with emotions too tender for 
utterance, you received and returned the greeting 
and embraces of your friends, doubly endeared 
by the dangers which had threatened and the 
hardships, which had wasted you. Have you en- 
joyed this bliss? and, when absent, do you think 
of it. and solace yourselves with the hope of en- 
joying it again? Will you not also think of purer 
bliss than this, the bliss of heaven? bliss transcend- 
ing all earthly experience, and all human imag- 
ination. See a christian mariner entering through 
the strait of death into the haven of eternal 
rest and joy. On the tempestuous ocean of life 
he has been the sport of many an adverse wind, 
and a thousand times has been in danger of mak- 
ing shipwreck of faith and a good conscience. 
But salvation was of the Lord. In many a per- 
il, to Him he cried, and he heard his prayer. 
When deep called unto deep, at the noise of his 
waterspouts, God was the rock on which he rest- 
ed, and h-s hope in Christ an anchor sure and 
steadfast. Those trials are now past. The fin- 
al storm is surtived; and his entrance into that 
pe&t which nothing shall ever disturb, is hailed 
and welcomed by a company innumerable of 
sanctified and happy friends. O my brethren, 
will you ever attempt an earthly voyage, without 
pursuing at the same time the blessed course, 
Which shall bring you to that haven of eternal 
re^t. 

Now unto him, who is able to keep you from 
falling, and to present you faultless before the 
presence of his glory with exceeding joy, to the 
only wise God our Saviour, be glory and majes- 



190 A PRAYER. 

ty, dominion and power, both now and ever, 
Amen* 



THANKSGIVING AND PRAYER AFTER DELIVERANCE 
FROM DANGER. 

Bless the Lord, O our souls and all there is 
within us, because he hath heard our voice and 
oar supplications. Because thou has inclined 
thine ear unto us, therefore will we call upon thee 
as long as we live. The sorrows of .death com- 
passed us, and the pains of hell gat hold upon us; 
we found trouble and sorrow. Then we called 
upon the Lord in our trouble, and thou hast 
brought us out of our distresses. Gracious is the 
Lord and righteous; yea our God is merciful. 
For thou hast dealt bountifully with us, and hast 
delivered our souls from death, our eyes from 
tears, and our feet from falling. Therefore will 
we offer to thee the sacrifice of thanksgiving, and 
will call upon the name of the Lord. We will 
pay our vows unto the Lord in the presence of 
all his people. We will enter into thy gates with 
thanksgiving and into thy courts with praise, we 
will be thankful unto thee and bless thy name. 
The dead praise not the Lord, neither any that 
go down into silence. But the living, the living 
praise thee, as we do this clay. How precious are 
thy thoughts unto us, O God! how great is the 
sum of them! If we would count them, they are 
more in number than the sand. 

Gracious Deliverer, let not the fearful impres- 
sions of the past scene, nor the joyful and, we 



* Jude £4, 25. 



A PRAYER. 191 

hope, grateful emotions which now rise unutter- 
able rn our hearts, be ever forgotten. We have 
opened our mouth to the Lord, and our vows are 
registered in heaven: may they be graven on the 
table of our hearts with a pen of iron and the 
point of a diamond. We have opened our mouth 
to the Lord, and may the continual language of 
our hearts be, We cannot go back. 

We have felt the joy of this great temporal de- 
liverance; O may we aspire to the joy of a greater 
salvation, the rescue of our diseased and dying 
souls from sin and death. We rejoice in thy 
grace and power to effect it. We desire to work 
out our salvation with fear and trembling, because 
it is God that worketh in us both to will and to 
do of his own good pleasure. O may our hearts 
be renewed by repentance, and purified by faith, 
and formed to obedience, and adorned by the 
graces of thy Sprit, love, joy, and peace. And 
may salvation, thus begun in our souls, be per- 
fected in the joys and glories of immortality. 
Henceforth may our conversation be in heaven; 
from whence also we look for the Saviour, the 
Lord Jesus Christ, to change our vile body, that 
it may be fashioned like unto his glorious body, 
according to the working, whereby he is able to 
subdue all things unto himself. In that glorious 
morning of his appearing, may we join with risen 
millions in the triumphal it song and grateful as- 
cription — O death where is thy sting! O grave, 
where is thy victory! — Thanks be to God, who 
giveth us the victory through our Lord Jesus 
Christ. Amen and Amen. 



192 



EJACULATIONS FOR PRIVATE USE AFTER DELIVERANCE 
FROM DANGER, 

What shall I render to the Lord for all his 
benefits towards me? I will take the cup of sal- 
vation and call on the name of the Lord. I will, 
walk before the Lord in the land of the living. 
I will pay my vows unto the Lord in the pres- 
ence of all his people. 

O grant, my gracious God, that I may never 
forget this great deliverance, nor fail to present 
my body a living sacrifice, holy, acceptable unto 
thee, which is my reasonable service. 

O thou that keepest convenant and mercy with 
them that love thee, let me not be one that dravv- 
eth back, in whom thou hast no pleasure; let me 
not draw back unto perdition. 

May I never forget that the night cometh in 
which no man can tuork. 



SERMON XL* 

THE KSENEST AFFLICTIONS OFTEN THE GREATEST 
MERCIES. 



Genesis xlii, 36. 

Joseph is not, and Simeon is not, and ye will take Benjamin away. All 
these things are asrainst me. 



NO, thou venerable old man, all these things are 
not against thee. Observe, my hearers, how his 
tears bedim his eyes; he sees nothing but his sor- 
rows. He looks not into the bosom of futurity. 
He thinks not of those precious benefits, which 
a gracious God is working out for him and his 
family by these painful means. He has no pres- 
ent conception of those excellent designs, which 
are advancing to their accomplishment by his 
affliction; designs which include the rebuke of 
false religion in an idolatrous world, and the es- 
tablishment and prosperity of the true; designs, 

*This discourse was inserted in the volume at the particular request 
of a judicious friend. It was an effusion of sympathy with two families, 
suddenly plunged into the depths of adversity One of them was bereft of 
three important members, the head, who was the captain of a vessel, the 
oldest son, a mate, and a daughter of an interesting age and mind, so near 
together, that the death at home, and the news from abroad, fell into the 
same fortnight. At the same moment there was reason to apprehend that. 
a son in law, and the only surviving son of the family, were lost in a gale. 
The affliction and amazement of the family cannot be described Scarcely 
less was the overwhelming trouble of the other family, by news of the 
drowning of a very amiable and respectable young man, the supercargo of 
an Indiaman, leaving a widow, an infant, parents, and numerous friends 
inconsolable. 1 his statement was thought necessary to explain parts of 
the discourse; which, however, it is thought has so much of a general as- 
pect, as to apply to the cases of affliction, which so frequently occur in fam- 
ilies, whose fathers and brothers frequent the seas. 

17 



194 THE KEENEST AFFLICTIONS 

the importance of which can be but imperfectly 
developed, before the promise to Abraham is ful- 
filled and the Messiah shall appear; designs, in 
fine, which must be seen in the light of eternity 
before adequate conceptions can be formed of 
their moment to Jacob, and his family, and the 
human race. 

The doctrine of divine Providence is one of the 
most composing truths of natural and revealed 
religion. From this scene of affliction and appar- 
ent confusion, how does it calm the agitated mind 
to look up to that great, good Being, without 
whom not a sparrow falleih to the ground?* His 
wisdom determines the order of events: there is 
not one in the infinite series which is not inserted 
by his hand. Affliction cometh not forth of 
the dust y neither doth trouble spring out of the 
groundA Shall there be evil in a city and the 
Lord hath not done it?l I form the light and 
create darkness: I make peace, and create evil. 
I the Lord do all these things.\\ And yet this or- 
der of events, in which is found evil mixed with 
good, is perfectly consistent with divine compas- 
sion. Is consistent with it, did I say? It is the 
very scheme which divine wisdom has planned, 
in order to fulfil the designs of infinite goodness. 
The afflictions of this earthly scene are therefore 
mercies disguised; disappointments are the means 
of attaining our better hopes; sorrow is the pre- 
paration of the heart for joy; and a vale of tears 
is the high way to heaven, that world where all 
tears shall be wiped away, and shall be remem- 

•Matt, x, 29. -y°k v > 6 » * Amos Hi, 6. filsaiah xlv, 7. 



OFTEN THE GREATEST MERCIES. 195 

bered only to enhance the joys, which shall be 
everlasting. 

Children of affliction, these are truths which 
they alone deny, who deny the perfections of 
God, and the doctrine of revelation. I do not say 
that afflictions necessarily lead to such blessings 
and joys; but that it is the design and tendency of 
them. A rebellious* spirit under divine chasten- 
ing; a murmuring and repining temper; the in- 
dulgence of hard thoughts of God; or a surrea- 
dry of the mind to inconsolable sorrow, beyond a 
doubt, will pervert the best means to the worst 
ends. The sorrow of the world worketh death. f 
But we know that all things work together for 
good to them that love God. I To them the bit- 
terest disappointments shall one day appear to 
have been the most precious tokens of divine love 
and care. To every Christian in trouble may be 
addressed those words of Christ to Peter, wiien 
that apostle could not comprehend his conduct — 
What I do thou knowest not now; but thou shalt 
know hereafter. \\ Therefore, 

My mourning friends, settle well in your minds 
the doctrine of divine Providence: there is com- 
fort in the precious truth. Think of the blessed 
God, as the author of your trouble. Think of 
his goodness; it is not suspended on this occasion: 
think of his wisdom; it cannot mistake the best 
means of your happiness. With this conviction 
in your minds, can you not say with good old 
Eli, on an occasion of distress perhaps as great 
as yours — It is the Lord; let him do what seem* 

*P ; s. Ixviii, §- t 2 ^ or » v "i 10 « *Roro. viii, 23. J John xiii, TV 



H)6 T'HE KEENEST AFFLICTIONS 

dh him good* It is a duty of much difficulty, I 
know, to which I exhort you. To feel the calm- 
ness of submission, and to wait with the patience 
of hope till you can see the reasons ot events, 
which have overwhelmed you in a sea of trou- 
bles, you need strong faith and great grace. If 
you are unequal to this, yet do not hastily adopt 
the language of the patriarch — All these things 
are against me. That was not the language of 
faith m good old Jacob; it was the language of 
nature. It was not recorded, and it is not selected 
for your imitation, but for your caution. Look- 
ing forward in the sacred history, you are enabled 
to discover how erroneous on that occasion was 
the opinion of the patriarch. You perceive the 
ends to be answered by his afflictions, in a high 
degree important to himself and to the children 
for whom he mourned; important to his whole 
family and the world. It is a precious advantage, 
which we enjoy in the sacred history, that the 
connexion between different parts of the divine 
plan is made to appear, and mysterious causes are 
seen explained in their excellent effects. This 
discovery should satisfy our minds that the same 
Being is still educing good out of evil; that dark 
dispensations will be fully explained in the proper 
time; and that our own afflictions, if we ourselves 
do not defeat their design, shall eventually prove 
mercies. 

I have indulged perhaps too long in these pre- 
fatory remarks: my auditors will ascribe it to an 
affectionate cause. My design in this discourse 

• l Sara iii, 18. 



OFTEN THE GREATEST MERCIES. 197 

is to show, in several observations, what has been 
already stated, that Jacob greatly misapprehend- 
ed his afflictions, and put upon the divine dispen- 
sations a very erroneous construction; and thence 
I hope to derive argument to reconcile and con- 
sole the mourners around me, suffering under the 
hand of the same gracious God. 

The patriarch is presented to us in the sacred 
text mourning inconsolably, and almost repining. 
All is dark around him — rail is inexplicable. He 
seems ready to inquire— Is there a God whojudg- 
eth in the earth?* By the aid of the sacred his- 
tory, let us now take our stand on that high 
ground, from which we can look backward and 
forward, and we shall see. We shall discover 
events reconciling the whole. We shall witness 
joy animating that paternal bosom, which is now 
rent with grief. We shall see much people saved 
alive — sin reproved — pride humbled — envy cor- 
rected — virtue and piety advanced into a station 
of wide influence — in a word, great good brought 
out of evil, and even the grand interests of the 
church of God essentially promoted by those 
very circumstances, which Jacob mourned to the 
very borders of murmuring. We may observe, 

L The afflictive events, which Jacob lament- 
ed, were probably intended to lead him to suita- 
ble reflections upon his past life; and may be re* 
garded as divine chastening for early sins. 

We have every reason to suppose that the pa- 
triarch was at this time a good man. But in ear- 
lier life he had acted a very criminal part in re- 

* Psalm lviii, 11. 

*17 



198 TH1 * KEENEST AFFLICTIONS 

gard to the birthright and the blessing. This 
conduct had been consistent neither with duty to 
his father, nor with love to his brother. Now it 
is important to remark, that he suffered in the 
very way in which he had sinned. His trouble 
arose from the inhumanity of his sons to their 
brother Joseph, and their cruel deception practis- 
ed upon himself. His sin had been to fail in due 
affection to his brother Esau, and cruelly to de- 
ceive his aged and blind father. It is a circum- 
stance not too minute to be noticed, that the very 
means, which he employed to misguide his father, 
his sons employed to deceive him. He substitut- 
ed kids for venison, and covered his neck and 
hands with the skins, when he went in to Isaac; 
and his sons, to force upon him the belief of Jo- 
seph's death, killed a kid, and dipped his well* 
known coat in the blood. These circumstances 
may have been suitably noticed and improved by 
this aged saint. Considering the whole, it would 
not be strange if he had exclaimed, like afflicted 
Job — Thou writest bitter things against me — and 
makest me to possess the iniquities of my youth * 
Did he not thus humble himself afresh before 
God, and renew his repentance, and improve his 
heart in right dispositions; and yield a most pre- 
cious and durable fruit of his affliction? This we 
have reason to conjecture from the character of 
the man, though, through brevity, the sacred his- 
tory is silent on the point. 

On another point, however, the scriptures are 
not silent. These afflictive circumstances, which 

Mob xiii, 2$. 



OFTEN THE OKKATEST M£UC!&$. 199 

Jacob lamented, were designed, we may observe, 
2. To correct liis guilty sons, and to bring them 
to consideration. 

They appear to have indulged the worst pas- 
sions and affections. Envy had long brooded in 
their minds; and, at length, they did not shudder 
to entertain the purpose of murder. And so cool 
were they in sin, that when they had cast their 
brother into a pit with the intention to destroy 
him, they sat down to eat bread* How long 
they remained unmoved by the wasting grief of 
their father at home, and by the sufferings of their 
brother in a land of bondage, and unconcerned 
about their crime, the cause of both, we are not 
informed. It is not probable th?.t they were with- 
out the reproaches of conscience. But it was re- 
served for affliction to give poignancy and effect 
to their convictions. The moment they were in 
trouble they thought of sin as the cause of it. 
They said one to another, We are verily guilty 
concerning our brother, in that we sa%v the an- 
guish of his soul, when he besought us, and we 
would not hear; therefore is this distress come 
upon us.f Could Jacob have been conscious that 
God was chastening his sons, incorrigible by their 
father, in order to bring them to repentance, surely 
he would have submitted with gratitude, though 
the stripes, laid upon them, had gone into his owir 
soul. 

Thus far we have considered the afflictions of 
Jacob in a retrospective view, as intended to pro- 
mote a penitent recollection of faults in the fam- 

•Gen ixxvii, 24, 2$. t Gecu xl **> 21 - 



200 THE KEENEST AFFLICTION** 

ily; to soften their hearts; to awaken better affec- 
tions; and thus to correct and amend the chil- 
dren, and to improve the pious father. In these 
important respects, so far were the lamented 
events from being against him, that they were al- 
together in his favour. Let us now look forward 
in the history, and observe, 

3. The afflictions of Jacob were the ad- 
vancement of his darling son Joseph. 

If he had been apprized of this as the fruit of 
them, with cheerfulness would he have sustained 
his troubles. Parents are willing to do and to 
suffer almost any thing, which may contribute 
to the rising of their children in the world; espe- 
cially if their greatness, like Joseph's, may be 
crowned and sanctified by their goodness. Ah, 
little thought this fond father, when he rent his 
clothes, and put sackcloth upon his loins, and 
mourned for his son many days — andrefusedtobe 
comforted, and said — I will go downinto the grave 
unto my son mourning * that God was all the while 
comforting the dear youth; was improving him 
by his trials; strengthening his virtue by conflict; 
and advancing him step by step to be the second 
man in the greatest empire upon earth. 

To show very directly how erroneous Jacob's 
opinion was concerning the events of Providence, 
that all these things were against him, I remark, 

4. That they were the very means of the 
temporal salvation of himself and family. 

In that grievous and extensive famine, which 
compelled the sons of Jacob to go from Canaan 

•Gen xxxxvii, 34, 35, 



OFTEN THE GREATEST MERCIES. 201 

f o Egypt for the means of subsistence, to what 
straits must they not have been reduced, had not 
God by Joseph prepared for them a refuge. 
While the famine had endured but two years, 
they had been dependent on the stores of corn in 
Egypt; and five years of the calamity remained, 
when they removed to that country. But hear 
the generous brother explain the providence of 
God — Now, therefore, be not grieved, nor angry 
with yourselves, thai ye sold me hither; for God 
did send me before you to preserve life. For 
these two years has the famine been in the land; 
and yet there are five years, in the which there 
shall neither be earing nor harvest. And God 
sent me before you to preserve you a posterity in 
the earth, and to save your lives by a great de- 
liverance. So now, it was not you that sent me 
hither, but God; and he hath made me a father 
to Pharaoh, and Lord of all his house, and a 
ruler throughout all the land of Egypt A 

Thus what wonderful care and kindness did 
God display towards Jacob, in his old age and af- 
fliction, in providing for him like a prince; and 
this by the hand of his own son, and him the son 
of his too partial affection, the offspring of his 
darling Rachel. How must the old man have 
stood in dumb amazement to see the prophetick 
dreams of Joseph exactly accomplished? How 
must he have adored the wonder-working hand 
of Providence, which turned all his sorrows into 
joys, all his adversities into occasions of praise; 
and rendered the afflictions of his children the 

f Gen. xlv, 5—8 



202 T HE KEENEST AFFLICTIONS 

successful means of correcting their bad passions, 
and of disposing a divided and alienated family 
to harmony and fraternal love. 

The scheme of Providence is vastly compre- 
hensive and complicated. Those events, which 
seem to regard a single family alone, have a high- 
er end and extend their influence through a wider 
circle. In confirmation of this remark, I observe, 

5. That bv those events, which distressed and 
benefited the patriarch and his family, God was 
pleased to prepare the way for the accomplish- 
ment of prophecy and the promotion of the true 
religion. 

For the accomplishment of prophecy — The 
prophetick voice of God had announced to Abra- 
ham — Know of a surety that thy seed shall be a 
stranger in a land that is not theirs, and shall 
serve them; and they shall afflict them four 
hundred years. And also that nation, whom 
they shall serve, will I judge; and afterwards 
shall they come out with great substance — In the 
fourth generation they shall come hither again* 
The land, in which Abraham's seed was to be a 
stranger, was Egypt, and Joseph the guide, by 
whom the sacred family was to be conducted to 
that scene of hospitality and of suffering, of divine 
wonders and deliverance. According to the pre- 
diction they served that nation and were afflicted 
by them; and when the precise period of time 
was completed, they were delivered by a high 
hand and an outstretched arm, and returned to 
Canaan. 

•©en, xt, 13, H, 145 



OFTEN THE GREATEST MERCTES. 203 

Do you ask, How these events promoted the 
true religion? I answer, In various ways. They 
gave occasion for the display of the perfections of 
the One True God in a kingdom of idolaters, to 
the confusion of false gods and the amazement 
of their worshippers. They prepared the way 
for that stupendous exhibition of miracles, which 
served to confirm the faith of the church, subsist- 
ing in the family of Abraham. They served to 
prepare a great nation to retire into a solitary wil- 
derness, and at the foot of Sinai to receive the 
law. the precious shadows of better things to 
come; a dispensation of religion, which was the 
day-star of the gospel, the herald of the Sun of 
righteousness, who has since risen upon the world 
with healing in his beams* 

Such, my hearers, were the personal and fam- 
ily mercies, which actually resulted from Jacob's 
afflictions; and such the more remote and more 
important good, which redounded to the church 
and the world from events, which the good pa- 
triarch thought dark and mysterious, exclaiming — 
All these things are against me. 

And now may God enable me to derive mat- 
ter of comfort from our subject for the mourners 
in his presence. What remains to be said shall 
be addressed to them. I know your griefs are 
great; too big for utterance. I will not reproach 
you for them; I feel my full share in them; and 
you have the sympathy of the whole assembly, 
which surrounds you. I wish to come to you, 
as one that comforteth the mourners. 

•Mai. iv, 3, 



204 THE KEENEST AFFLICTIONS 

1 . Then, my dear afflicted friends, cherish the 
thought that there is the same hand in your trou- 
bles, as was in those of Jacob. The same God, 
wonderful in counsel, and excellent in working, 
has arranged these painful events, as arranged 
those. Now observe what a precious train of 
personal and family mercies God produced to Ja- 
cob and his children from his distress. And will 
you not hope for similar benefits from your af- 
fliction? having this hope, is it not a solace to 
your grief? If your affliction came forth of the 
dust, if your trouble sprang out of the ground, I 
should say — "Of comfort no man speak. " 
But it is the work of God; and his work is per- 
fect. Expect that great good shall arise out of 
this scene of affliction in your several families; 
for God does nothing in vain. It is his preroga- 
tive, it seems his delight, to bring good out of evil; 
light out of darkness; comfort out a sea of trou- 
bles; and gold most pure out of the hotest fur- 
nace. When the burthen lies heaviest on your 
bosom, and you find yourselves exclaiming all 
these things are against me, then think of old 
Jacob; think how hastily he drew his false con- 
clusion; and how much better God provided for 
him, than he would have provided for himself, if * 
events might have been arranged by his erring 
hand. If that fond father's wishes might have 
been indulged, think what good to his family and 
the church of God might have been prevented. 
Taking that enlarged view of the providence of 
God, which the sacred history enables you, let 
your ruffled minds settle into composure. Look i 
up with childlike confidence to this good and gra- 



OFTEN THE GREATEST MERCIES. 205 

cious God, and though afflicted and in great 
darkness, adore his wonder-working hand. If 
this you do, then, 

2. You may be assured that futurity will dis- 
close the meaning of these events, and the mercies, 
which they are designed to effect. 

It was so in Jacob's case. The old man lived 
to see the mystery of Providence, in some good 
degree unraveled, as it regarded himself and fam- 
ily; and, I may say, he died to see the rest. This, 
my mourning friends, may be your case. Even 
if you be friends of God indeed and genuine 
subjects of religion, as Jacob was, nevertheless, 
improvement is to be derived from affliction. If 
sin in your hearts has received its mortal wound, 
it has not expired. There are corruptions to be 
subdued, and affliction is sent to aid in the dis- 
covery and conquest of them. You may be too 
fondly attached to creatures; you are bereaved 
of them to prevent idolatry. You may look too 
much at the visible instruments of your support 
and comfort in the world; they are taken away, 
that you may more directly trust in the living 
God. You enjoy creatures perhaps too highly, and 
for that reason enjoy Godtoo little. Your broken 
cisterns, therefore, are drained, that you may run 
to the fountain. Need I speak of these things 
only as probabilities? Let me ask if you do not al- 
ready perceive some of these fruits growing out 
of your affliction? Is not your trust in creatures 
shaken, and your trust in God strengthened? 
While your fond love to creatures is checked, do 
you not find your soul rising with more earnest 
breathings after God? I hope yeu can affirm ' 
18 



206 THE KEENEST AFFLICTIONS 

these questions. And if this is your experience, 
very precious are those spiritual comforts, which 
mingle with your sorrows and alleviate your bur- 
then. Precious is that light from above, the 
light of GocVs countenance, which breaks through 
the surrounding darkness into your soul. I pray 
God that you may find in affliction that satisfac- 
tory evidence of your adoption among his chil- 
dren, which you mourned w r as faint and doubt- 
ful before. Then will you taste the sweetness 
of that sacred promise — For a small moment have 
I forsaken thee; hut with great mercies will I 
gather thee. In a little wrath I hid my face from 
thee for a moment; hut with everlasting kind- 
ness will I have mercy on thee, saith the Lord 
thy Redeemer* 

And, my mourning friends, if it be the un- 
happy case of any of you that you are yet strangers 
to religion, may you find the design of a gracious 
God by this affliction in conversion to him. 
It was trouble which brought Joseph's brethren 
to consideration; it was affliction and iron, which 
reduced Manasseh to repentance. If this shall 
be the effect of your trouble, you will soon adopt 
the language of Paul — This light affliction,which 
is but for a moment, is not worthy to he compar- 
ed with the glory, which shall be revealed. 

But, whatever be your religious state, you are 
not to suppose that the fruits of your affliction 
shall be confined to yourselves. There is a vast 
reach in the plan of Providence. This is very 
manifest in J acob's case. In events, which seemed 

♦Isaiah liv, 7, 8. 



OFTEN THE GREATEST ME11CIES. 207 

personal to him, God was regarding the interests 
of his church for generations to come. Your 
afflictions may have a salutary influence in a cir- 
cle equally extensive. If your own conversion 
or improvement in grace should be effected, be- 
yond a doubt your influence hereafter, as religious 
persons, will extend to very many. You may 
become the instruments of conversion or edifica- 
tion to some, and they again to others; and in the 
long lapse of future years there may be thousands 
who, when they come to review in the light of 
heaven the golden chain of events, may have 
reason to regard your afflictions, as a remote 
mean in God's holy providence of their happy 
state and character. Thus many excellent effects 
may result from your afflictions in this world; 
but you must pass into eternity, before you can 
learn the full extent and amount of the benefit. 
And now, 

3. While you have every reason to conclude, 
that God design? mercy to you, to yours, and to 
the church, by these distressing events, can you 
not feel reconciled to them? Grieved and afflicted 
it is expected you should feel, for you are human. 
But you must not, you will not murmur against 
your good God, nor repine at his holy will. 
Quietly acquiesce in it and, like a weaned child, 
be in subjection to the Father of Spirits and live. 
Submission and comfort you will find together. 

But shall simple submission content you? From 
enlarged views of divine Providence and clear 
conviction that even this sudden tide of sorrows, 
which has been rolled in upon you wave after 
wave, is guided and controuled by perfect wis 



208 THE KEENEST AFFLICTIONS, kC. 

dom and goodness, can you not rejoice that there 
is a God. who seeth the end from the beginning; 
and is able to bring good out of evil; and who 
causes all things to work together for good to 
them, who love him. Yes, and be thankful for 
his chastening; it shows paternal care of you. 
For whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. Think 
not for a moment that your afflictions are marks 
of reprobation. Abraham was in a great hor- 
rour of darkness; Isaac and Jacob had their ad- 
versities; and the most eminent saints have been 
distinguished by sufferings. They had trial of 
cruel mockings and scourgings, yea, moreover, of 
bonds and imprisonment. They were stoned, they 
were sawn asunder, were tempted, were slain 
with the sword: they wandered about in sheep- 
skins and goatskins; being destitute, afflicted, 
tormented; of whom the world was not worthy .* 
Nay, who was ever more afflicted than the Son 
of God? Was ever sorroiv like unto his sorrow? 
And what says the apostle? He was made perfect 
through suffering, that he might bring many 
sons and daughters to glory. Consider him that 
endured such sufferings, that ye be not faint and 
toeary in your minds. With grateful sensibility 
remember that you have not an High Priest, 
who cannot be touched with the feeling of your 
infirmities. Remember you have an Advocate 
with the Father, Jesus Christ the righteous. Re- 
member that, as a father pitiefh his children, so 
the Lord pitieth them that fear him. 

* Hcb xi, 36.-38. 



A PRAYER, 209 



A PRAYER, DESIGNED TO BE USED ON THE OCCASION OF 
A FUNERAL, OR SUDDEN DEATH AT SEA. 

O holy and righteous God, in deep affliction 
we desire to turn unto thee. Thou art the source 
of all our joys; and with reverence we acknowl- 
edge thy hand in all our troubles. But Thou 
afflictest not willingly, nor grievest the children 
of men; but for their profit, that they may be 
partakers of thy holiness. O teach us to profit 
by those events, which plunge us into the deepest 
adversity. By frequent and sudden examples of 
death, may our unwilling hearts be made to per- 
ceive how frail we are. Surely every man at his 
best estate is altogether vanity. The days of our 
years are threescore years and ten; and if by rea- 
son of strength they be fourscore years, yet is 
their strength, labour, and sorrow; for it is soon 
cut off, and we flee away. But, righteous Father, 
how often dost thou weaken our strength in the 
way, and shorten our days; how often dost thou 
take us away in the midst of life. When thou 
with rebukes dost chasten man for iniquity, thou 
makest his beauty to consume away like a moth. 
And often without the warning and the wasting 
of disease, the blooming youth, the vigorous man 
is snatched away in a moment, while his breasts 
are filled with milk, and his bones are moistened 
with marrow. 

Such, O our God, is the stroke of thy hand, 
which now fills our hearts with grief and our 
minds with amazement. Sanct : fy to us, we fer- 
vently beseech thee, the sudden death of our com- 
*18 



210 A PRAYKR. 

panion and brother. While we render to him 
this last office of love and respect,. and perform 
these few and sad rites of burial, may our minds 
be deeply, be religiously affected. Indulge us, 
compassionate God, to shed over him the una- 
vailing tear, while we commit his cold remains 
to the deep. Lately he shared with us our toils 
and our comforts, our dangers and our privileges; 
lately he indulged with us the hope of returning 
to his native land, [of rejoicing again with the 
wife of his youth and the children, which God 
had given him,] [the hope of gladdening the 
hearts of his parents and of being the staff of 
their age] and of finding at last a sepulchre with 
his fathers. But so it hath not seemed good in 
thy sight. Those dear friends therefore we fer- 
vently commend to thy compassion. O prepare 
them for the disastrous tidings we are hastening 
to bear to them. [Be thou the widow's God 
and Judge, be thou the Father of the fatherless. 
Sustain them under the sudden and dreadful shock, 
and comfort them in their desolate and orphan 
state.] [To the fond parents wilt thou grant in 
their calamity consolations neither few nor small; 
lili the sad chasm in their hearts with thine own 
gracious self, and be to them better than ten sons.] 
O let their grievous disappointment in earthly 
prospects lead them to set their affections on 
things above, and not on things w r hich are on the 
earth; and their affliction, which will be but for a 
moment, work out for them a far more exceed- 
ing and eternal weight of glory. 

Be not unmindful of us, O our gracious God, 
while we mourn a brother beloved, a com- 



a praVkk. 21 1 

panion endeared, rent from us by the hand of 
death. We beseech thee to compose our agi- 
tated minds under this sudden disaster, and by 
thy grace incline us to a devout improvement of 
it. So teach us to number our days, that we 
may apply our hearts unto wisdom. O may we 
remember that there is no work, nor device, nor 
knowledge, nor wisdom, in the grave whither we 
go; that the night cometh in which no man can 
work; that the tidings of the gospel never echo 
through the caverns of the deep, or gladden the 
gloom of the grave. May we instantly listen to 
thy gracious voice, calling us to repentance, faith, 
and salvation. To day may we hear thy voice, 
and not harden our hearts; no longer may 
we neglect so great salvation. Grant us 
repentance unto life, and that we may not 
cease to bring forth fruits meet for repentance; 
grant us unfeigned faith in thy dear Son our Sav- 
iour, the resurrection and the life. And since 
thou hast cast our lot in this world of perils, and 
we are ever liable to storms and disasters, which 
may involve us, as the brother whom we mourn, 
in sudden death, grant that we may be habitually 
vigilant and prayerful, may always stand with 
our loins girded and our lamp trimmed and burn- 
ing, in readiness for the coming of the bride- 
groom. 

Father in heaven, of thine infinite grace in 
Christ Jesus, receive us to thy love, and be our 
God, our shield, and our exceeding great reward. 
No more may we wander from thee, but be kept 
in thy perfect way. Go with us where we go; 
preserve us in every danger, support us in every 



212 A PRAYER. 

trouble, succour us in every temptation, and as- 
sist us in every duty. Guide us with thy counsel 
through life, favour us with thy presence in death, 
and finally receive us to glory in thine everlasting 
kingdom: for the great Redeemer's sake. Amen. 



THE INCOMPARABLE TREASURE. JT 1 3 



SERMON XII. 

THE INCOMPARABLE TREASURE. 

Mat rHEw xvi, 26. 

For \vhat is a man profited, if he shall gain the whole world, and lose 
his own soul: or, what shall a man give in exchange for his soul. 

THE mariners of this society form a very inter- 
esting class of my charge; I hope never to forget 
them, whether at home or abroad. Their depri- 
vations and hardships, their temptations and perils 
entitle them to the sympathy of all their friends and 
to the prayers and counsels of their pastor. Many 
of them are present this afternoon to listen to the 
annual address; I will endeavour to fulfil their 
expectation. I proceed to the task, however, 
with unusual emotions, and look round upon our 
brethren just ready to leave us, with much con- 
cern. The events of the past year have greatly 
distressed many of their families, and have almost 
desolated some of them. One third of the bill of 
mortality for the past year has been furnished 
from this class, all in the vigour of life, while their 
w r hole number does not probably exceed a fif- 
teenth, certainly not a twelfth part of the parish. 
To add to the calamity, many of these deceased 
mariners were heads ot families, and much la- 
mented by the community as well, as by their 
disconsolate widows and orphans. 



214 THE INCOMPARABLE TREASURE. 

By a reference to these past events, or the sug- 
gestion that similar perils await you, my breth- 
ren, I design not to affect your minds with dis- 
couragement. My whole object is to excite you 
to necessary seriousness and consideration; to be 
mindful of your interest, as immortal beings; and 
so to prosecute your secular business, as not to 
neglect the grand concern, the case of the never- 
dying soul; that, whatever else you lose and how- 
ever suddenly, this may not be lost. Indulge me 
then, with a heart filled with tenderness and con- 
cern, to give you my pastoral warning and coun- 
sel. 

As the foundation of these, I have assumed a 
sentence from the lips of our divine Teacher,which 
is as important as it is familiar to you. The 
sentiment which it contains is expressed in lan- 
guage borrowed from commerce, in executing the 
enterprizes of which most of you are engaged. 
I hope therefore for some advantage in the 
phraseology of the text to interest your attention, 
while I press upon your minds the solemn inter- 
rogatory it contains. What is a man profited, 
if he shall gain the whole world, and lose his 
own soul? or what shall a man give in exchange 
for his soid? 

The instructions of Christ always display deep 
penetration into the human heart and perfect 
knowledge of the human character. He knew 
how strong is the love of earthly things, and in 
what ardent and persevering schemes this passion 
engages almost the whole of mankind. He knew 
with what zeal they urge the business of buying 
and selling in order to obtain wealth; and how 



THE INCOMPARABLE TKEASUHK. 215 

quick-sighted they are to avail themselves of ev- 
ery opportunity to add to their possessions. This 
knowledge of the common propensity probably 
suggested the beautiful parables of the lost 
piece of silver, of the treasure hid in a field, and 
of the pearl of great price, and, I add, the weighty 
thought in the text. 

In the attempt to unfold this thought to you, 
it may not be foreign to remark, 

I. That profit and commerce in order to it are 
objects of much interest with mankind. But, 

II. That there is a treasure, committed to the 
care of every man, precious beyond all compari- 
son, in losing or neglecting which no prospect of 
gain can justify him. 

I. I remark that profit and commerce in order 
to it are objects of much interest with mankind. 

This point will not need formal proof; it will 
not be questioned. The evidence lies on every 
side of us. The prospect of profit keeps the 
world in motion. The industry of the country 
and the bustle of the town are both in the hope 
of gain. It is this, which excites the merchant 
to plan his enterprizes, and the adventurous sea- 
men to execute them. Yes, with the hope of 
gain, you forego the delights, which you enjoy 
in the bosom of your families; you cheerfully 
submit to labour and hardship, to watching and 
peril, to the prospect of premature old age and to 
the risk of health; and even, with surprising 
rashness, you adventure life into the midst of 
pestilence walking in darkness and destruction 



216 THE INCOMPARABLE TREASURE. 

wasting at noon-day* Gain in one form and 
measure or another incites you all. First you 
desire it for subsistence, then for competence, and 
at length for wealth; few ever attaining the bound- 
ary, at which their minds rest satisfied. 

It is freely conceded that there is something 
right in this, if also there be something wrong. 
It is not the will of God that man should be in- 
dolent. In his innocent state, he was required 
to labour;f and after the fall, in the sweat of his 
face it was appointed that man should eat bread.t 
Also it is not the will of God that man should 
spend his strength for naught. He has scatter- 
ed blessings over the face of the earth with a mu- 
nificent hand; and what he has freely given, it 
is his pleasure that men should freely gather and 
enjoy. While man is active and sows his fields, 
God softens the furrows thereof with showers, 
and warms the springing grain with genial suns; 
protects the tender blade from mildew, and the 
milky ear from blight, and rewards the labourer 
with an exuberant harvest. 

I add, it appears not to be the will of God that 
men should enjoy the products of only their own 
climate. By the means of intervening seas and 
oceans, of changing winds, and of the mysterious 
needle, he invites the whole human family upon 
earth to a friendly intercourse and interchange, 
that the blessings of various climates may be mu- 
tually transferred and enjoyed in all, the superflu- 
ity of all be saved, and the wants of all relieved. 

•Ps. xci, 6, fGen. ii, 15. *Cer. iii, 19. 



/THE INCOMPARABLE TREASURE. 217 

That it is the will of God there should be com- 
merce between the inhabitants of different coun- 
tries is manifest not only by the natural advan- 
tages but also the moral influence resulting from 
it. It brings nations acquainted with each other; 
imparts their useful inventions; abates their nat- 
urai prejudices; disposes to friendly sentiments; 
softens the asperities of the savage gradually into 
civilization; and prepares the Pagan to embrace 
the gospel. This statement is fully justified by 
facts.* The most commercial nations are the 
most civilized, humane, and moral. There are 
no nations upon the globe so much occupied in 
the pursuits of commerce, as the Christian. And 
it deserves remark that those nations, which were 
once animated by the spirit of commerce and 
have lost it, have soon reverted to the state of 
pov rty, barbarism, and wr tchedness. 

The moral influence of commerce is best seen 
by looking to the Eastern world. That spot, 
on account of the crowded millions of souls which 
inhabit it, is interesting beyond expression. While 
we behold them emerging from their moral dark- 
ness, the Sun of righteousness beginning to rise 
upon them with healing in his wings, we ascribe 
the glorious prospect to the interposition of a mer- 
ciful God, and to commerce as the instrumental 
cause. It was commerce that explored those 
populous regions, discovered their cruel supersti- 
tions,by its reportexcited Christian commis ration, 
and, at immense expense, furnished the means of 

•"The commerce and colonization of Christian States have civilized 
America, and they will, in process of time, civilize and christianize the 
wh«le earth.* > Bp. Watson s let. to Dr. Buchanan. 

19 



218 THE INCOMPARABLE TREASURE, 

supporting missionaries in that region, and of 
translating the Christian scriptures into the prin- 
cipal languages of Asia. 

After this full concession, my seafaring friends, 
you must not regard me as decrying commerce, 
nor discouraging labour, nor as condemning a well 
regulated respect to the profit arising from them. 
God approves your reasonable endeavours to en- 
joy his mercies, and demands of you as a duty to 
provide for your own and specially for them of 
your otvn house; and he who neglects this duty 
is branded in scripture, as worse than an infidel* 
It is the covetous desire and pursuit of the world 
which is condemned; it is that vicious regard to , 
secular profit, which makes it an idol; it is that 
love of the world, which refuses to be satisfied, 
and which so engrosses the man, as to allow no 
room for a higher object. 

With a worldling of this description our Saviour 
expostulates in the text. He puts to him an ex- 
treme case; that he should be so successful as to 
gain the whole world; and then assures him 
he would be an infinite loser, if it were obtained 
by the forfeiture of his soul. Ah, my brethren, 
how many are there, who barter this ethereal 
treasure on meaner terms than these? How many 
of the rich, is it not to be feared, lose their souls 
in the ardour of getting or in the vanity of spend- 
ing wealth? And how many of the poor, in the 
midst of penury and wretchedness, are found to 
neglect the treasures of the life to come! The 
rich worldling, borne down by his temptations, is 

# I Tim. y, 8, 



THE INCOMPARABLE TREASURE. 219 

criminal; what then is the guilt of the poor world- 
ling, mercifully exempted from the dissolving 
power of prosperity, and whose very necessities 
are arguments to seek the inheritance above. 

I proceed to the principal thought suggested in 
the text, and remark, 

II. That there is a treasure committed to the 
care of every man, precious beyond all compari- 
son, in losing or neglecting which no prospect of 
gain can justify him. 

This treasure is the immortal soul, # the worth 
of which let us devote a few moments to contem- 
plate. I enter upon this subjest with anxiety, 
f oreseing how difficult it will be to speak answer- 
ably to its importance. 

The soul is precious beyond all comparison 
with any earthly thing, because it is immortal; 
because it has a capacity of rising in worth and 
happiness forever; because an inheritance is pre- 
pared for it; and because the great God, the bles- 
sed Redeemer, and all good beings take an inter- 
est in its salvation. These several arguments have 
a close affinity: but let us consider them distinct- 

* I am aware that the Greek word, which in the text is construed soul, 
in the preceding verse is translated life, A very eminent modern critick* 
prefers to render it life in both verses. He concedes, however, in a note, 
what is very manifest from numberless examples, that the word often sig- 
nifies soul ..s well as life, and * that there can be no doubt that our Lord 
has a principal eye to the loss of the sou! or of eternal life" The antient 
version appears to me preferable, as it is more consistent with the verse 
fo lowing the text, which refers to the judgment day; as it renders our 
Lord's meaning better understood; and as it gives an energy to the text, 
the want of which is severely felt in the new version. If Luke, in the par- 
allel passage, may interpret Matthew, it sett.es the propriety of the old 
version. For what is a man advantaged^ if he gain the whole world) and 

LOSE HIMSELF, OR BE CAS! AWAY? L'lke ix, '25. 

• Campbell. 



220 TlSfc INCOMPARABLE TREASURE. 

Jy, though it must be in a very brief and super- 
ficial manner. 

1. The soul is precious, because it is immortal. 
The present life is often mentioned as a vain 

thing, because of its brevity. Sacred scripture 
styles it a flower, it falls so soon, and a vapour, 
it passes so swiftly. Short as it is, however, the 
aged are regarded with pity, as having but a few 
days to live, and the young almost with envy, as 
having a hopeful prospect of several years. In 
fact, existence, if it be not greatly imbittered, 
seems commonly to be valued in proportion to 
the hope of its prolongation. What arithmetick, 
then, can calculate the w T orth of the soul, to which 
God hath destined a duration absolutely intermi- 
nable? The mind is absorbed and lost in the vast 
idea. When the soul shall have been conscious 
of the passage of millions of ages, and conscious 
that these have been succeeded by countless mil- 
lions more, even then it will be but beginning the 
circuit of its existence. Can we contemplate this 
spark unquenchable in our bosoms, this "vital 
spark of heavenly flame," without an overwhelm- 
ing idea of its worth and preciousness? And can 
we spend our thoughts with passionate ardour on 
the things of time, when scenes of such awful inter- 
est and grandeur are opened to the soul in eterni- 
ty, — scenes as certain as this around us is real. 
But with this argument let us connect the second. 
The soul is precious, 

2. Because it has a capacity of rising in worth 
and happiness forever. 

Scarcely any thing is so grateful to the human 
mind as the idea of progress and rising. There 



rUt IKCOMFABABLK rBEASUfc*. 221 

is a degree of delight in mounting a lofty flight of 
steps; and more in ascending the successive swells 
of a cloudcapt mountain, But this is a pleasure 
of a grade and nature much inferioui to that sub- 
lime delight, which is felt in ascending the steep 
of intellectual and moral perfection. The human 
creature at first is a speechless infant in his mothei s 
arms; soon a child, displaying the first i hi Is of 
reason and speech; then a youth* of soaring mind 
and ardent affections; and at length a man. 
These rapid stages, this sudden growth of intel- 
lectual powers and extension of knowledge are 
subjects of delightful observation and review, es- 
pecially if moral improvement is also perceptible. 
If the heart has been renewed and sanctified, the 
principles of divine life implanted, and the graces 
of the Spirit have begun to glow and shed their 
lustre, then is seen an object of surpassing beauty 
and dignity. Shall this intellectual and moral 
creature be crushed by the hand of death? No; 
for it is immortal. What heights then shall it not 
attain in the range of eternity? The powers of 
the mind will be ever strengthening and the affec- 
tions of the heart ever expanding and refining, and 
the field of knowledge and of employment bound- 
less before them. In a word, the entire soul will 
rise in worth, in conformity to the divine will, in 

emblance of the divine image, and in participa- 
tion of the divine felicity; and this forever and 
forever. 

We have considered this noble creature of God 
in itself, as immortal and ever rising in perfection. 
To these arguments of its worth we proceed to 
add another. It is precious, 



322 THE INCOMPARABLE TREASURE. 

3. Because an inheritance is prepared for it. 
They who shall be accounted worthy to obtain 

that world and the resurrection from the dead* 
shall be heirs of God and joint-heirs with Christ, f 
And the inheritance shall be incorruptible, unde- 
jiled, unfading, reserved in heaven\ This 
description Ave can so far comprehend as to 
be assured that it comprises every thing, which 
can contribute to the perfection and joy of the 
immortal soul. It is an inheritance inalienable 
and ever appreciating. It was a law of Moses 
that in the year of Jubilee all estates, which had 
been alienated, should revert to their original pro- 
prietors. In the transfer of them, therefore, they 
were always valued in exact proportion to the 
distance of the day of reversion. No such event 
in the whole circle of eternity is to be apprehend- 
ed by the heir of God. Surely then we should 
look on the graceless possessour of a crown with 
pity compared with the poor of this world, whom 
God hath chosen,rich in faith, and heirs of the 
kingdom^ a kingdom which cannot be moved,\\ 
And such a peerless inheritance is a precious ar- 
gument of the worth of the soul, for which it is 
prepared. 

One argument remains to be mentioned of the 
infinite worth of the soul — an argument which 
should enter the heart with irresistible energy. 
The worth of the soul may be inferred, 

4. From the interest which the great God, 
the blessed Redeemer, and all holy beings take in 
its salvation. 

*Luke xx, 35. fRom. "riS, 17. ilPeU i, 4. ffanies n, & 
|JIeb. xii, 28. 



THE INCOMPARABLE TREASURE. 223" 

It has been remarked that "the scriptures repre- 
sent the work of redemption as the greatest effort 
of infinite wisdom and love"* — greater than the 
work of creation. How glorious the work of 
creation is we have some idea by the things 
which are seen; and by the praise and joy which 
animated the higher orders of beings, when in 
the view of the new made world, the morning 
stars sang together and all the sons of God 
shouted for joyA If the work of redemption 
be thus transcendently great, then the human 
soul, which is the subject of it, appears infinitely 
precious. Is it possible to consider the concern 
of the eternal God that the soul should not be 
lost, and withhold our devout astonishment? 
When there was nothing but a fearful looking 
for of judgment and of fiery indignation to de- 
vour the adversaries^ this was his gracious lan- 
guage — Deliver him from going down to the pit: 
I have found a ransom.% And what was the 
ransom? We learn from the lips of Christ — God 
so loved the world, that he gave his only begotten 
Son.^\ Tiie price declares the value of the thing 
redeemed; for God always proportions means to 
ends. 

Upon the interest, which the Son of God 
takes in the salvation of the soul, we have not 
time to remark at large; it is a frequent and 
grateful theme. You learn his readiness to as- 
sume the suffering office of our Redeemer, while 
he speaks through the lips of David — Sacrifice 

* l>r. Tappan's Sermons, p. S26. f Job xxxTiii, 7. i Beb. x, ^7* 
§ Job sssiii, 34, ^ John iii, 16, 



-224 Tn ® INCOMPARABLE TREASURE. 

and offering thou didst not desire — burnt offering 
and sin offering hast thou not required. Then, 
said I, Lo, I come: in the volume of the book it is 
written of me, I delight to do thy will, O my God* 
This is prophecy; see him in the history of the 
New Testament; or see the whole briefly summed 
in a sentence of the apostle — Ye know the grace of 
our Lord Jesus Christ, that, though he was rich 
yet for your sakes he became poor, that ye through 
his poverty might be rich.i Certainly the soul 
is inestimably precious, or the Son of God would 
not have died for its redemption. I add it is 
precious, or the holy Spirit would not have been 
sent down to convince the world of sin, of right- 
eousness, and of judgment; and to renew, and 
sanctify, and adorn the soul with his own graces. 
The soul is precious, or angels would not be found 
anxious ministers for them, who shall be heirs of 
salvation;% and principalities and powers in 
heavenly places would not gaze upon the church 
with such interest to learn the manifold wisdom of 
God in its salvation. 

After so imperfect a view of these four argu- 
ments, does it not appear, my brethren, that the 
soul is precious beyond all comparison with any 
earthly thing? Does it not appear that the folly 
of that man is nothing short of frenzy, who neg- 
lects and exposes it; or who excuses himself 
from the supreme concern with the plea, that he 
has no time for it — that he has other business 
now — that he will attend to it in a convenient 
season. Other cares are consistent with this; but 

• Ps. xJ, 6, 7, 8. t 2 Cor * viii > 9. i Heb. i, 14. 



A PRAYER. 225 

no cares are rational without it. This one thing 
is needful; and no man can justly be considered in 
a right mind, who delays to choose the good part, 
which shall never be taken away* What then, — 
what is a man profited, if he shall gain the whole 
world and lose his otvn soul? Or, what shall a 
man give in exchange for his soul? 

It was my hope, my seafaring brethren, to close 
this subject in one discourse, and to make to you 
a particular application of it, availing myself of 
the recent deaths among you, and of the mortality 
of the past year, in pressing it seriously upon your 
minds. If I attempt this with what of time it 
might be now proper that I should occupy, I 
must perform this affectionate duty to you in too 
brief and hurried a manner, I defer it; and hope, 
by the leave of Providence, to resume the same 
design on the morning of the next Lord's day. 



A PRAYER. 

O thou blessed and only Potentate, the King of 
kings and Lord of lords, who only hast immor- 
tality, dwelling in the light, which no man can 
approach unto, whom no man hath seen or can 
see; to whom be honour and power everlasting. 
When we survey the structure of our bodies, this 
fair and wonderful frame, it becomes us to adore 
the wisdom and skill of the great Creator; for we 
are fearfully and wonderfully made and curiously 
wrought. And we bless our good and gracious 

* Luke x, 42. 



226 A PRAYER. 

God, that this is not our principal distinction 
above the creatures which perish. Thou hast 
given to us more wisdom than the beasts of the 
field, and more understanding than the fowls of 
heaven; md hast designed the soul of man for 
immortality. For this angelick privilege, O inspire 
us with devout admiration and with fervent grat- 
itude. With mingled joy and fear, may we con- 
template the unlimited duration, which stretches 
before us, in which the immortal spirit may con- 
tinue expanding and rising in perfection and glory. 
With fervent emotion, may we think of the rich 
inheritance, laid up in heaven, incorruptible, tin- 
defiled, and unfading; and the affectionate interest 
with which the great God and Saviour and heav- 
enly spirits look down upon our sinful race, and 
the grace and help, which they render for the 
salvation of the soul. Herein is love; not that 
we loved thee, but that thou hast first loved is, 
and given thine only begotten Son. We thank 
thee for the Prophet who hath brought life and 
immortality to light in the gospel. We thank 
thee for the Priest, who hath appeared once, in 
the end of the world, to take away sin by the 
sacrifice of himself. We thank thee for the 
King who is able to subdue all things to 
himself, our hearts, and our enemies, and 
to make us more than conquerors. We 
thank thee for ministering angels, sent forth to 
minister to the heirs of salvation, and who shout 
with joy in thy temple above, when one sinner 
repenteth. May all this heavenly interest draw 
our attention to the worth and the danger of the 
soul. Grant that we may not be left to the guilt 



A PRA1KR. 227 

of converting our immortality into a curse; the 
guilt of slighting the joys and pains of the world 
to come. Wherever we go, and whatsoever in- 
feriour cares engage our attention, may our hearts 
be set on things above, where Christ sitteth on 
thy right hand. May we desire and seek noth- 
ing so much, as renovation of heart and conform- 
ity to thy will, and that holiness without which 
no man shall see the Lord. And grant, thou 
God of grace and mercy, that we may steadily 
seek for glory, honour, and immortality, and our 
end be everlasting life. 

While in the present state, may we be grateful 
for the kind provision thou hast made for our 
comfortable subsistence. We thank thee for the 
various fruits of the earth; that thou causest the 
grass to grow for cattle, and herb for the service 
of man — and w T ine, which maketh glad the heart 
of man, and oil, which maketh his face to shine, 
and bread, which strengthened man's heart. We 
thank thee for the rich and diversified products 
of all climes; and that thou hast made the sea a 
highway among the nations, and hast rendered 
easy the communication between the scattered 
branches of the human family, by which their 
comforts are multiplied, and their civil, moral, and 
religious state is improved. And since in thy 
providence, it is our lot to aid in this intercourse 
of different nations, may we be as anxious to im- 
part, as to derive benefit. May we be always 
upright in our dealings, sincere in our communi- 
cation, pure in our conduct, and reverend and de- 
vout in our regards to thee; and by a deportment 
in all respects such as becometh godliness, com- 



228 A PRAYE&. 

mend our country and our divine religion 
to strangers. Both at heme and abroad, in 
Christian countries and in Pagan, especially in 
those benighted regions, which are full of the 
habitations of cruelty, may we be devoutly con- 
cerned, by a blameless example, and all other 
means in our power, to contribute to the exten- 
sion of the Redeemer's kingdom, the diffusion of 
Christian knowledge, and the salvation of im- 
mortal souls. Since thou hast made of one 
blood all nations to dwell upon the face of the 
earth, our hearts desire and prayer for all men is 
that they may come to the knowledge of the 
truth and be saved. Thy kingdom come, thy 
will be done, on earth as it is in heaven. For 
thine is the kingdom, the power, and the glory 
for ever. Amen. 



SERMON XIII. 

THE CARE OF THE SOUL THE SUPHExUE CONCERN*. 

Matthew xvi, 26. 



for what is a man profited, if he shall gain the whole world, and lose his 
own soul? or what shall a man give in exchange for his soul? 



THESE words were before us in the afternoon 
of the last Sabbath, as the foundation of an ad- 
dress to our seafaring brethren. The important 
sentiment being clothed by our Saviour in mer- 
cantile language, I spent a few moments in re- 
marking upon the interest which mankind take 
in commerce and the profit which arises from it; 
and endeavoured to show in what degree this is 
laudable, and when it becomes vicious — a part of 
that discourse not foreign I hope to the subject, 
while it was pertinent to the occupation of mari- 
ners. 

We proceeded to consider the principal thought 
arising from the text — That there is a treasure 
committed to the care of every man, precious he- 
yond all comparison, in losing or neglecting 
which no prospect of gain can justify him. 

That the soul is thus precious was concluded 
from four arguments — Its immortality; its capa- 
city of rising in worth and happiness for ever; the 
inheritance prepared for it; and the interest which 
the great God, the blessed Redeemer, and all holy 

20 



THE CARE Off THE SOUL 



beings take in its salvation. In view of these ar- 
guments, though briefly stated, I trust it appeared 
that the folly of that man is nothing short of 
frenzy who neglects the soul, and exposes it to 
everlasting destruction. 

The application of the subject to mariners, 
through want of time, was deferred, and is the 
object of the present discourse. 

And here I previously remark, that, upon what- 
ever class of mankind we look, it is evident that 
there is general insensibility in regard to this sub- 
ject and, I must add, dreadful infatuation. We 
#ee men going to their farms and their merchan- 
dise, and neglecting the pearl of great price. To 
this dangerous and criminal neglect, however, 
seamen have temptations peculiar to themselves. 
These arise from the suspension of some of their 
privileges; from the levity and impiety of many 
of their companions; and from the extreme cor- 
ruption of old and great cities, with which they 
trade, and in which they often spend much idle 
time. The ardour with which they perceive oth- 
ers pursuing wealth, as if it were their supreme 
object, and the hardships and perils to which they 
cheerfully submit, to obtain a comfortable support 
for themselves and families, have a tendency to 
draw away their thoughts from the care of the 
soul. There is very great danger and need of the 
utmost vigilance, lest life, temporal subsistence, 
competence, affluence, slide into the place of the 
soul, and the interests of time take precedence of 
those of eternity. Between these, when duly un- 
derstood, there is no opposition; with proportion- 
ed zeal it becomes us contemporaneously to take 



THE SUPREME CONCERN. 231 

our measures for the security of both. The 
words of Christ, on another point, may be adopt- 
ed on this — These ought ye to have done, and not 
to leave the other undone* But while there is no 
inconsistency, there is infinite disparity between 
the interests of time and eternity. In this dis- 
course, therefore, you will permit me, my seafar- 
ing brethren, you will expect me, nay, I persuade 
myself, you desire me, with pathetick earnestness, 
to press upon you the care of the soul as the su- 
preme concern. 

Religion, or the care of the soul, claims to be 
regarded by you as the supreme concern, 

I. Because it is indispensable to your earthly 
comfort. 

II. Because, without it, you are exposed to 
unutterable anguish of mind in death. But chiefly^ 
and (it is the awful thought suggested by the com- 
passionate Saviour in the text,) 

III. Because, without this care, the soul will 
be lost for ever. I observe to you, 

I. Religion, or the care of the soul, claims to 
be regarded by you as the supreme concern, be- 
cause it is essential to your earthly comfort. 

There can be no solid satisfaction without peace 
of mind. It is not uncommon that the wicked 
prosper, become rich, have many friends, enjoy 
health, are promoted to honour, and taste all the 
pleasures which affluence can yield. Will you 
thence conclude that they are happy? or, that 
they are placed above the reach of misery? It is 
a rash conclusion. It is in the power of a single 

♦Matth. xxiii.25. 



232 THE CAKE OF THE SChSL 

urisanciified passion to mar their enjoyments, and 
to infuse into their cup gall and wormwood. Cain 
and Ahab, Haman and Herod, are examples of 
the fact. And could we look into the breast of 
many a splendid and prospered sinner, we should 
discover the same. It is not in the nature of 
earthly things to give peace, while the heart is at 
enmity with God and goodness, any more than of 
a gorgeous robe to sooth the agony of the body. 
There is no peace, saith my God, to the wicked;* 
and if no peace, no solid satisfaction in all his im- 
agined delights. On the one hand, he is distract- 
ed by his lusts and passions, which, the more they 
are gratified, the more they are inflamed; and on 
the other, he is goaded by the stings of conscience, 
and terrified, at least at times, by the prospect of 
judgment to come. Look not then, my breth- 
ren, upon the prospered sinner with envy, nor 
think, for a moment, either that his wealth, or his 
honours, or his sensual delights, or all of them 
together, without religion, could make you 
happy. 

If the prospered sinner is not happy, what shall 
we think of the sinner poor and disgraced, sick 
and friendless, and stript of every earthly com- 
fort? From what source shall he now draw (I 
will not say comfort, but) relief? Will he draw 
from himself? Within he finds nothing but dis- 
ordered passions and corrupt affections, swelling 
pride and pining envy, miserable discontent and 
impious repining. There is therefore nothing 
within as there is nothing without to comfort him, 

9 Isaiah lvii, 21. 



Tflffl SUPREME CONCERN. 233 

Will he look forward and feed upon hope? Alas ? 
calamities thicken in prospect. Old age and in- 
firmities, sickness and death, judgment and eter- 
nity, are in terrifying procession to meet him. Is 
this picture of sinners more gloomy than the life? 
There is indeed often discoverable among the 
profligate, gaiety and mirth, and often is heard the 
boast of joys. They wish to persuade themselves 
that they are happy; and, from pride, they strive 
to appear so to others. But their genecal uneasi- 
ness cannot be concealed; and anguish of mind 
is often involuntarily betrayed, and sometimes the 
confession of it is wrung from their lips. When 
Col. Gardiner was envied by the companions of 
his sinful pleasures, and by a dreadful kind of 
compliment, was called w the happy rake/ he could 
not forbear groaning inwardly, and saying to him- 
self, "0 that I were that dog!"* His pious biog- 
rapher adds the remark — u Such then was his hap- 
piness; and such perhaps is that of hundreds 
"more, who bear themselves highest in the con- 
tempt of religion, and glory in that infamous 
"servitude, which they affect 'to call liberty." 

In the mean time, how is it with the Christian? 
I will not overcharge his picture; he has his tri- 
als, and his afflictions, and some of them of a pe- 
culiar description and spring from his religion it- 
self. But, after so much is granted, I say in gen- 
eral terms that he enjoys a peace to which the 
sinner is a stranger; a peace, which gives to pros- 
perity a peculiar zest, and imparts to him, should 
he be plunged into the depths of adversity, a sup- 

•Doddridge's Life of Gardiner. 

*20 



g34 THE CARE OF THE SOUL 

port and consolation unspeakably refreshing. In 
circumstances most perilous or calamitous, the 
Christian resorts to his God; he is invited there; 
and there he pours out his full heart and is re- 
lieved. If his troubles are of a nature not imme- 
diately to be removed, he is not comfortless un- 
der them. The future breaks upon his melan- 
choly mind with a kindly, a cheering light. Soar- 
ing away on the wings of hope, he has a foretaste 
of rest, and, with a smile, adopts the language of 
an afflicted saint — I reckon that the sufferings of 
this present time are not worthy to be compared 
with the glory which shall be revealed* — If 
therefore you could be so unwise as to bound 
your views by the horizon of time, and regard 
only your comfortable passage to the grave, true 
wisdom dictates to you, my brethren, to make 
religion your supreme care. 

But there is a scene on this side of eternity of 
awful interest; whose mind is so careless as not 
often to think of it? and whose mind is so firm 
as not to tremble in the distant view of it? I 
therefore remark, 

II. That the care of the soul is the supreme 
concern, because, if it be neglected, you are ex- 
posed to unutterable anguish of mind in death. 

I say exposed; because the stupor or frenzy oc- 
casioned by disease, or a hope built upon sand, or 
a conscience seared as with a hot iron possibly 
may prevent that anguish to some, who die in im- 
penitency. But commonly those delusions which 
have been practised upon the soul, and have qui- 

*Kom, viii, 18. 



THE SUPREME CONCERN. 235 

eted its fears at other tiroes, vanish at death. At 
that dreadful moment it is that truth glares upon 
the mind, and the character, guilt, and doom of 
the soul are discovered at a glance. U A death 
"bed is a detecter of the heart. 5 ' And can any 
tongue describe the anguish, which ensues? A lost 
life behind — a dreadful eternity before — a day of 
grace wasted — sabbaths past in sleep and 1 ottering — 
gracious invitations slighted — precious promises 
despised — dreadful denunciations disbelieved or 
defied—the world pursued and heaven lost — these 
are thoughts, which rush in confusion upon the 
mind and fill it with amazement and distraction. 
Have none but ministers witnessed the like des- 
pairing exclamations from the lips of the dying? 
My brethren, if you would enjoy tranquillity and 
hope in that inevitable and awful hour, prepare 
for it now by the care of the immortal soul. 
Let this be secured, and you will contemplate the 
gathering storm with abated anxiety; you will 
renew the perils of the sea, which so often pre- 
sent death before your eyes, with the comforting 
persuasion that your greatest treasure cannot be 
lost. 

Notwithstanding the happiness of this life and 
the peace of the dying hour are objects of great 
importance, religion is recommended to you by 
considerations infinitely more weighty than these. 
For, 

III. Without religion, the soul will be lost 
for ever. 

Though expressed by interrogation, it is clearly 
the import of tiie text, that the soul may be lost. 
And we have this warning from the highest an- 



28t5 THE CARE OF THE &0UL 

thority; it is the compassionate warning of one 
whose conduct entitles him to speak and to be 
heard; whose voluntary sufferings even to the ac- 
cursed death of the cross, in order to render sal- 
vation from the second death attainable by an 
apostate world, are the clearest and loudest proc- 
lamation of the infinite danger to which the soul 
is exposed. This sentiment of the text is confirm- 
ed by many sacred passages, which are not sus- 
ceptible of a qualified and softened interpretation. 
It was the language of Christ on another oc- 
casion,* Except ye repent, ye shall perish; 
and to Nicodemus, (Except a man be born again, 
he cannot seethe kingdom of God. f Wha,tthe 
divine Teacher intended by the loss of the soul is 
easily gathered from other passages in his discour- 
ses. I will forewarn you, whom ye shall fear ,\ 
said he to his disciples: Fear him who is able to des- 
troy both soul and body in hell.§ In the solemn 
account of the last judgment, he minutely states 
the separation; which shall be made of the right- 
eous from the wicked, and declares — These shall go 
away into everlasting punishment: but the right- 
eous into life eternal. || In this contrasted sentence, 
motives of the most opposite nature and the 
greatest, of which it is possible for the human 
mind to conceive, are presented to decide you to 
religion. Explain them I cannot. He who had 
seen the joys of heaven declared themunutferable; 
and still further both the prophet and the apostle 
assure us that Eye hath not seen, nor car heard, 

f Lake xiii, 3, fJohn iii, 3. $Luke xii* 5. J Mat x, 28. g Mat. xxv. 



THE SUPREME CONCERN. 237 

neither have entered into the heart of man> 
the things, which God hath prepared for them 
that love him* With only these broken hints, — 
with this distant and confused view, in what aw- 
ful grandeur does this subject rise before our minds? 
Is there any interest of time, which can be suf- 
fered for a moment to come in competition with 
this inheritance incorruptible? What terms then 
can possibly be found to describe the loss of 
these joys of immortality? and lost they must be, 
if the soul be lost. 

This however, is but a partial view of the loss of 
the soul. As life,so death is set before us; and in re- 
jecting or losing one, we incur the other. And it is 
as much beyond our present power to form adequate 
conceptions of the spiritual death and punishment 
of the wicked, as of the eternal life and blessed- 
ness of the righteous. But the very obscuri- 
ty, which rests upon the world of punishment 
and wo, imparts a dreadful gloom to the pros- 
pect of it. Our blessed Redeemer, in his affec- 
tionate warnings, speaks of outer darkness — of 
unquenchable fire — of the never-dying worm — 
of sufferings, which imply the pains of sense, and 
the horrour of conscience, and the rage of mali- 
cious and impious passions — There shall be 
weeping and wailing, and gnashing of teeth.f 
And the apostle, speaking of the revelation of the 
Lord Jesus from heaven with his mighty angels, 
in flaming fire, taking vengeance on them that 
know not God, and that obey not the gospel of 

•H, Ixiv, 4. & 1Coi\ ii # 9. t^at viii, 12, & xiii, 4?. 



J23S THE CA&E O* THE 80TJL 

our Lord Jesus Christ, declares that they shall 
be punished with everlasting destruction from 
the presence of the Lord, and from the glory of 
his power. 

And now, my brethren, I must not believe that 
you can soberly meditate on these things, and 
steadily entertain these views of the world to come, 
and duly consider, that it is yet to be decided in 
what region your deathless spirits shall dwell, and 
which shall be your portion, the joys or woes of 
eternity, and remain unconcerned about the 
event. Most devoutly I implore of the God of 
all grace, that you may not suffer yourselves to 
be so immersed in cares of only temporal impor- 
tance, as to neglect the supreme concern of a ra- 
tional, an immortal being. 

With a few brief counsels, I will now close my 
address to you. And, 

i. Be diligent in the occupation, to which Prov- 
idence has called you. 

This counsel implies no inconsistency with the 
general caution of the discourse, and may be 
necessary for some, lest they should suppose that 
they are religious in proportion as they neglect 
their business, than which nothing is more incor- 
rect. All that has been said in this discourse and 
all that we read in the scriptures on this point is 
cauti on against regarding worldly profit as our high- 
est end; or pursuing our secular business without 
religious views. Now the apostles themselves were 
fishermen, or exercised trades; and often wrought 
with their hands for their subsistence, even while 
engaged with all their energies to preach and 
spread the gospel. It is a sacred ordinance — 



THE SUPREME CONCERN. 239 

If any will not work, neither shall he eat* 
Therefore I repeat, Be diligent in your occupa- 
tion. A state of idleness is the most unfriendly 
in the world to religion. It invites temptation; 
it destroys the energy of the mind, and leads to 
sinful listlcssness in regard to the supreme 
concern. Diligence is a religious duty, and is in- 
dispensably necessary that you may avoid be- 
coming a burthen to society, and that you may 
make provision for those who are dependant 
upon you; that you may enjoy the blessings of 
Providence, and may be excited to gratituae to. 
the munificent Giver of all good. 

2. Pursue your common business with relig- 
ious thought. 

This will be so far from any hindrance, that 
it will promote success. It will render you more 
faithful to your employers, and therefore, if they 
be judicious men, it will raise you in their esteem, 
and in various ways will advance your secular 
interest. But this is the inferiour consideration. 
Remember the main business of life must be al- 
ways in hand; and that your cares for the body 
must never suspend the care of the soul. In the 
busiest hour, entertain the thought of a present 
Deity, and conform your action and your most 
secret desire to what you know to be his will. 

While this is your duty, I wish you to be as- 
sured that it would prove also your pleasure. 
Nothing is farther from truth and experience, 
than the apprehension by which thousands are 

# 2The* iii, 10. 



240 T HE CA&E OF THE SOUL 

haunted, that a religious life is a gloomy one. 
Independently of the reward of the life to come, 
the experienced psalmist declares that in keeping 
God's commandments there is great reward* 
The Same sacred writer opens the book of psalms 
with the most interesting description of the reli- 
gious man, as the happy man. He compares 
him to a tree planted hy the rivers of water, that 
brings forth his fruit in his season, his leaf nev- 
er withering: while the wicked he compares to 
chaff, tvhich the wind driveth away A Beyond 
a doubt, my brethren, the religious man is the 
happy man in this world. I mean not that he 
is always the richest, the most honoured, or even 
the least afflicted man. These are the epithets, I 
acknowledge, which many employ, to give their 
idea of happiness. But it is not in the greatest 
riches, nor in the highest honours to give true 
comfort of mind; nor is it in the power of great 
affliction to take it away. The truest definition 
of happiness, for a short one, is peace of mind. 
This the religious man enjoys in every situation 
upon earth. Another text of the psalmist is very 
apposite to this point — The meek shall inherit the 
earth% — What? shall he heap up riches, and live 
as most who obtain them do, in splendour and 
luxury? Nothing of this kind I believe was in the 
mind of the psalmist; the last clause of the verse 
explains the first — The meek shall inherit the 
earth; and shall delight himself in the abund- 
ance of peace. Whatever portion he has, he is 
contented with it, and truly enjoys it. As sor- 

* Psalm xix, 11. f Psalm i, passim. $Psalm xxxvii, !!• 



THE SUPREME CONCERN. 241 

rowful he may sometimes be, yet always re/ofo 
ing* In a word, there is a solid and heart-felt 
peace, with which he is always blessed; and in the 
very act of avoidingf/ie tvay ofsinnersund the seat 
of the scornful, he enjoys a satisfaction of mind 
which he would be indignant to compare with 
the guilty and groveling pleasure which others 
may find in them. 

By the grace of God resolving upon a life of 
religion, it must be always and every where your 
great concern to maintain it. While at sea, and 
in foreign ports, your privileges are greatly abridg- 
ed; many of those aids to faith and holy living, 
which you have enjoyed at home, are suspended; 
and your temptations become more strong and 
numerous. Are you thence tempted to say — 
This is no place for religion? Suppress the dan- 
gerous thought. In these circumstances of temp- 
tation, suffer me to counsel you, 

3. To redouble your devout efforts to preserve 
your faith and conscience from shipwreck, and to 
improve the privileges which remain. 

The moment of danger is the time for watch- 
ing and prayer, and the field of battle is the place 
in which you should strive in earnest. Your 
privileges are not all suspended; you can fake 
sweet counsel every day in the lively oracles of 
God, and can pour out your hearts in fervent 
prayer. Some of you are so happy as to sail 
with religious masters; esteem it a privilege above 
all price, when they are disposed to consider you 
their family, and to lead you in social devotion, 

*2 Cor. vi, 10. 

21 



242 T HE CARE OF THE SOUL 

or to impart to you religious instruction. Res- 
pect their paternal counsels, and reverence their 
manners and example. 

If you are not so richly blessed, as to sail with 
religious officers, find, if you can, a pious friend 
among your companions, and indulge in the lux- 
ury of holy friendship. Warm each other's heart 
by conversation on subjects of the greatest mo- 
ment; fortify each other against your temptations; 
and exhort one another daily while it is called to 
day; lest either be hardened through the deceit- 
fulness of sin * To excite you to cultivate this 
sacred friendship, I repeat to you that precious 
passage in the last of the prophets — Then they 
thai feared the Lord spake often one to another; 
and the Lord hearkened, and heard it: and a 
book of remembrance was written before him for 
ihem that feared the Lord, and that thought up- 
on his name. And they shall be mine, saith the 
Lord of Hosts, in that day when I make up my 
jewels; and I will spare them as a man spareth 
his own son that serveth him A 

4. Suffer me to caution you against the temp- 
tations, which are to be expected in foreign ports. 

These probably constitute the greatest danger, 
to which seafaring men are ordinarily exposed. 
The depraved state of morals in all great cities, 
tlie gross superstitions in papal countries, and the 
senseless idolatries in pagan, have a strong ten- 
dency to weaken the conviction of the truth of 
religion, and of the obligations of virtue. But 
the ignorance and depravity of man can never 

* Hebi iii, 13. t Mai. ^ 16, 17. 



THE SUPREME CONCERN, 243 

alter the truth of God; nor can the numbers, 
which you see rushing forward to destruction, in 
the least diminish the misery of it. Set your 
foot on shore therefore with the most deliberate 
and devout resolution to shun the spot of sin and 
of temptation; to flee from the very appearance 
of evil * to deny yourselves and take up your 
cross ;t in a word, to curb those lusts, which 
drown men in destruction and perdition, and to 
keep yourselves unspotted from the world. X 

Considering the infinite worth of the immortal 
soul I most earnestly beseech you, whether at 
hoipe or abroad, 

5. To examine yourselves and to ascertain 
your religious state. 

It is a momentous inquiry, whether your ever- 
lasting salvation is secure; delusion on this sub- 
ject is easy to be cherished, and dreadful in its 
effect and issue. You perceive with what pru- 
dence your employers calculate the dangers of 
the voyage; and how anxious they are to insure 
their property. Infinitely less than you have 
they at peril in the vessel, if you be still in a state 
of impenitency. You embark what worlds can- 
not redeem if it be lost. And in what dreadful 
uncertainty do you pass through all your perils, 
whether the next storm or the next port, may 
not make shipwreck of the soul for ever. 

Before I close this solemn subject, you will 
suffer me, in few words, to press upon you the 
care of the immortal soul, by such a view of your 
dangers, as Providence has most affectingly pre- 

* 1 Thes v, 22. f Mat. xvi, 24. * James i, 27. 



244 f ^ ME ©ARE OF TIE SOUL, &C. 

S3nted in the last two years. It is a truth, the 
consolation of which 1 w r ould strengthen, (cer- 
tainly I would not abate it) that you have the 
same Protector by sea and by land; and it be- 
comes you to trust in God with grateful confi- 
dence. Bat it is also true and a frequent occur- 
rence, that men of your occupation, in all the 
vigour and glory of life, are the victims of sudden 
death. Since most of you were diverted from 
an employment, which gave you high health, 
how many of your brethren have fallen a sacri- 
fice to the change in hot and pestilential climates! 
What has occurred may continue to occur. I 
may be now addressing several of my friendS for 
the last time. I repeat to you, therefore, that 
great truth, which you have so often heard, and 
in which you are so deeply concerned, That God 
is in Christ reconciling the world unto himself, 
not imputing their trespasses unto them; and 
hath committed unto us the word of reconcilia- 
tion* I repeat to you also the importunate ex- 
hortation, which follows that sacred passage, and 
may the Spirit of God enforce it upon you. 
Now then, we are ambassadors for Christ, as 
(hough God did beseech you by us: we pray you 
in Chrisfs stead be ye reconciled to God* Now 
is the accepted time; behold now is the day of 
salvation^ — And how can you escape, if you neg- 
lect so great salvation?! Return unto me, is the 
command of the great God, and I will return 
unto you, is also his gracious promise. Let there 
be no delay; let the soul be secured for ever b^- 

* 2 Cor v, 19, 20. J' 2 Cor, vi, 2. i Hefe. ii, 3. 



H PftATErf. 245 

fore the perils of another voyage. Thirty of 
your companions, gone in two years, stand on 
the shores of eternity, and seem to call to you in 
a warning voice — Be ye also ready; for in such 
an hour as ye think not the Son of man cometh* 
The knell of a companionf yesterday, the seed of 
whose death was imbibed on the water, warns 
you. Stand, therefore, with your loins girded 
and your lamps burning, in the attitude of prayer 
and of vigilance, prepared to meet your God. 

Brethren, I bid you an affectionate farewell. 
May the temporal blessing and the religious char- 
acter of the commercial tribe in Israel be yours — 
Rejoice, Zebulun, in thy going out — They shall 
call the people unto the mountain; there they shall 
offer sacrifices of righteousness: for they shall 
suck of the abundance of the seas, and of 
treasures hid in the sand. 



A PRAYER. 

O thou King eternal, immortal, and invisible., 
the only wise God, cause the truths and counsels,, 
to which we have listened at this time to sink 
deeply into our hearts. May we be thoroughly 
convinced of the immortality and worth of the 
soul, and gratefully affected by the mercy and 
grace of our God and Redeemer, as displayed in 
the plan of salvation. So may we consider what 
our Redeemer has done and suffered for us that 
all other cares may appear to us insignificant^ 

* Mat xxiv, 44. t J°^ n Hammoitf. 

*21 



248 A PRAYER. 

compared with the care of the soul, and salvation 
of more concern than the gain of worlds. 

Convince us, we humbly beseech thee, that 
there is in this life no true peace to the wicked, 
no substantial joys to the most prospered world- 
ling, and no cordial to allay the adversity of the 
impenitent sinner, who is poor and despised in 
the world. By sweet experience wilt thou teach 
us — That great peace have they that love thy holy 
law, and that nothing shall offend them, and that 
in Christ the weary and heavy laden find rest. 
May it be our supreme concern to seek the king- 
dom of God and his righteousness, and to lay up 
a good foundation against the time to come; and 
through the mercy of our God be permitted to 
escape at last the unutterable anguish of dying in 
despair, and the horrour and wretchedness of los- 
ing the soul for ever. 

God of grace, pity our blindness and stupidity, 
and vouchsafe to us thy divine Spirit to convince 
us of sin and to convert us to thee; to awaken 
and sanctify the conscience; to enlighten the 
mind, and to renovate the heart. And whatever 
be our secular cares and engagements, may a sa- 
vour of divine things be never lost from our 
minds. May we be faithful and diligent in serv- 
ing our fellow men, and at the same time do all 
to the glory of God, and live as seeing him who 
is invisible. May we be vigilant to escape the 
dangers which attend our path in the sea; but 
most vigilant and prayerful to shun the tempta- 
tions and dangers, which threaten shipwreck to 
faith and a good conscience. 



A PRAYER/ 247 

O thou that deslrest truth in the inward parts, 
lead lis to a faithful examination and just under- 
standing of our spiritual state, that we may not 
rest in delusion, nor take shelter in a refuge of 
lies, which the hail shall sweep away. May we 
realize that the time is short, that soon he who is 
holy *hall be holy still, and that he who is filthy 
shall be filthy still. May we be wise and consider 
our latter end, and in this our day think of the 
things of our peace, before they be for ever hid- 
den from our eyes. 

Merciful Father, we desire to trust in thee; and 
utterly despairing of salvation by an arm of flesh, 
we commend our souls to God and to the word 
of his grace, which is able to build us up, and to 
give us an inheritance among them that are sanc- 
tified, through our Lord and Saviour Jesus Christ. 
To him be glory, jboth now and for ever. Amen-.. 



243 THE GE.NEHAL RESUHHKCTiQN AN8 



SERMON XIV. 

THE GENERAL RESURRECTION AND FINAL RETRIBU- 
TION. 



John v, 28, 29. 



Marvel not at this; for the hour is coming, in the which all that are m 
the graves shall hear his voice, and shall come forth; they that have 
clone good, unto the resurrection of life; and they that have done eviF, 
unto the resurrection of damnation. 



ADMIT for a moment, my hearers, that our first 
parents had not sinned; that they had not eaten 
of the forbidden fruit; had not been driven from 
the tree of life, nor become subject to death; and 
that the parents and their progeny were now liv- 
ing. What a populous world should we behold? 
The whole habitable globe would resemble a city 
filled with life. Boundless & affecting prospect! one 
vast family of parents and children innumerable! 
Yet, grand and awful as such a scene must be 
our text is the highest authority to assure us that 
we shall actually behold it; and shall have an 
interest past all utterance and all present concep- 
tion, in the great occasion of that general assem- 
bly — For the hour is coming, in the which all 
that are in the graves shall hear the voice of the 
Son of Man, and shall come forth; they that 
have done good, unto the resurrection of life, 
and they that have done evil 7 unto the resurrec- 
tion of damnation. 



TINAL RETRIBUTJOX. 249 

"The doctrine of the resurrection is a subject so 
great in itself, that it seems incapable of being 
set forth by human discussion with any greater 
effect, than it obtains from the simple statement of 
sacred scripture. There is need of caution, lest 
in any thing we go beyond what is written, and 
diminish the majesty of the doctrine, by carrying 
it out into minuteness, drawing from it feeble in- 
ferences, or attempting inadequate descriptions. 
Against all these I desire to be guarded, and to 
take up the awful subject just as it is given in the 
text, except that I may add one or two particu- 
lars from other inspired authority, which I should 
be reluctant to pass by in handling the subject: 
and may it please the great Author of light and 
grace to guide the speaker and to impress the 
hearers. 

I design to show, 

I. The grounds of faith in the resurrection of 
the body; 

II. By whom the dead shall be raised; 

III. The fashion of their revived bodies; and, 

IV. The consequences of the resurrection, j 
I. The grounds of faith in the resurrection of 

the body. 

This doctrine is not an article of natural relig- 
ion; in the holy scriptures, then, w r e are to look 
for the grounds of our faith. If they declare the 
doctrine, we must deny their divinity, or acknowl- 
edge the resurrection. There are some truths 
sparingly mentioned in the scriptures, or taught in 
terms so obscure, as to leave on some minds doubts 
and queries as to the meaning. The subject be- 
fore us is not of this description; a doubt on this 



250 THE GENERAL RESURRECTION AND 

point is wilful, or unaccountable. The resurrec- 
tion is asserted frequently, and in terms of great 
clearness and strength. The Old Testament is 
not silent in regard to it; and in the New, the 
doctrine is written as with a sunbeam. 

The translation of Enoch and Elijah, and the 
resurrection at Zarephath,* and also at Shunem,t 
werfe facts publickly known, and doubtless de- 
signed to give intimation of the immortality of 
the soul and the resurrection of the body. These 
intimations were strengthened by passages in Job 
and the Psalms, in Isaiah and Daniel. I Though 
the Old Testament evidences of the resurrection 
were but the dawnings of light on the subject; 
yet, it appears from the discourse and argument 
of our blessed Lord with the Sadducees, who de- 
nied the resurrection, that he thought them suf- 
ficient to establish the point. 

We come to the New Testament; and here we 
have the doctrine with noon-day evidence. — 
Christ taught the resurrection of the dead, and, in 
his lifetime evinced his power over death and the 
grave* He raised the daughter of Jairus, and the 
young man of Nain, the only son of his mother, 
and she a widow. The resurrection of Lazarus 
at Bethany claims a more particular statement. 
He had been dead four days; and the work of 
putrefaction in the tomb was begun. "Lord, if 
"thou hadst been here" said the afflicted sister, 
"my brother had not died." "Thy brother" said 
the sympathizing Jesus, "shall rise again" — 



•iKings xvii. f 2Kin 8 s iv « * Job xix > 25 > %*> % 7i 

Isaiah xxvi, 19; Dan, xii, 2. 






FINAL RETRIBUTION. 25 1 

Martha, it seems, had been instructed in the doc- 
trine of our text, by that divine Guest, who had 
often visited in their friendly mansion. She 
therefore replied — U I know that he shall rise 
"again in the resurrection at the last dayP Pre- 
cious and memorable was our Lord's answer — 
"/ am the resurrection and the life" This was 
the doctrine, and he hastened, in the presence of 
friends and foes, to give a practical demonstration 
of it, and called Lazarus from his grave. 

This discourse and miracle furnish strong proof 
of the doctrine under consideration; but stronger 
results from the resurrection of Christ himself. 
This was designed to be a cardinal evidence of 
the truth of Christianity, and a demonstration of 
those two doctrines, which are the life and glory 
of the system, the immortality of the soul, and 
the resurrection of the body. 

That this argument might stand in all its 
strength, every circumstance connected with the 
grand event of Christ's resurrection, was ordered 
in the most satisfying manner. His death was 
pufylick; a vast multitude were spectators of his 
crucifixion; and a Roman soldier ascertained his 
death by piercing his side with a spear. Report 
of his death was made to the governour, who 
gave permission for his interment. This last of- 
fice was performed by a courageous friend; but 
it was overseen by his jealous enemies; and this, 
with the avowed design, to prevent his predicted 
resurrection. The tomb was dug out of a rock, 
and a rock closed the mouth of it. That there 
might be no violation, it was sealed; and that no 
precaution might be omitted, a guard of soldiers 



2p2 THE GENERAL RESURRECTION A£D 

was set to watch the tomb night and day, till the 
predicted moment of the resurrection should have 
past. I mention these circumstances, because 
they are essential to the argument. If there 
could be any doubt that Christ d;ed at the time of 
his crucifixion, it would weaken the belief of his 
resurrection: but there can be none. If there 
could be found any ground of doubt that Christ 
was laid in the tomb, it would impair the faith of 
his resurrection: but none can he found. His en- 
emies saw him interred; they took his lifeless 
body into their keeping; they bolted, they sealed, 
they guarded his prison door. Blessed be God 
for their vigilance, because it gives to us assurance 
of his death, and interment, and that human 
means never wrested his sacred body from the 
power of the grave. 

One point further remains to be established. 
"Perhaps the body of Christ still lies interred in 
"the tomb of rock." Impossible. We have a 
cloud of witnesses to prove the resurrection. The 
Roman watch are witnesses, who declared in the 
city the scene at the sepulchre, the earthquake, 
the descending angel, the rolling back of the 
stone, and their own consternation while they be- 
held his countenance like lightning, and his rai- 
ment white as snotv. The chief priests and el- 
ders indirectly are witnesses, who gave large mo- 
ney to corrupt the guard and to stifle their testi- 
mony. Omitting detail, take St. Paul's summary 
of the testimony and St. Luke's, by which the 
grand event is put beyond reasonable question, 
I delivered unto you -first of all, says Paul to the 
Corinthians, that which I also received, how that 



FINAL RETRIBUTION. 

Christ died for our sins according to the scrip- 
tures; and that he was buried, and that he rose 
again the third day, according to the scriptures; 
and that he was seen of Cephas, then of the 
twelve. After that he was seen of above five 
hundred brethren at once; of whom the greater 
part remain unto this present, but some are fallen 
asleep. After that he was seen of James; then 
of all the apostles. And last of all he was seen 
of me also, as of one born out of due time* 
Luke, the sacred historian of the apostles, declares 
that Jesus shoxved himself alive to them after his 
passion by many infallible proofs, being seen of 
them forty days, and speaking of the things per- 
tabling to the kingdom of God A 

"No single fact in the history of any nation is 
supported by evidence equal to this in proof of 
our Lord's resurrection from the dead.'^ By 
such testimony all reasonable doubt is excluded 
that Jesus died, was buried, and was raised from 
the dead. Here then is a resurrection proved; 
and a resurrection in one essential point different 
from and superiour to the instances which have 
been mentioned. The children, raised by the 
instrumentality of Elijah and Eiisha, and the 
daughter of Jairus, the young man of Nain, and 
Lazarus, raised by our Lord, were still subject to 
mortality, and we have no reason to doubt sunk 
again under the stroke of death. But the risen 
body of Christ is immortal; it rose to die no more; 
it ascended and is glorified at the right hand of 
God. 

* i Cor. xv, 3-8, f Acts t, S, t Macknight. 

22 



254 THE GENERAL RESURRECTION, AND 

The fact of Christ's resurrection being ascer- 
tained, how is it an argument of our own? Such 
it is regarded by the apostle, who remarks — If 
there be no resurrection of the dead, then is Christ 
not risen. And again — If the dead rise 7iot, then 
is not Christ liaised. And again asserting the 
fact, he draWs the conclusion for which we con- 
tend — But now is Christ risen from the dead, 
and become the first fruits of them that slept.* 
The apostle's reasoning in the whole passage 
seems to be this — "The resurrection of Christ, as 
he foretold the event, is divine testimony of his 
veracity. It is evidence, then, of the truth of 
what he taught; and he taught the doctrine of 
the general resurrection. It is incredible that 
God should sanction deceit by raising the im- 
postor from the dead; should put his seal upon a 
lie, confirm delusive expectations, and lead the 
world to believe in a resurrection and immortal- 
ity , which he never designed for men. Therefore 
the dead will be raised." To present the proof 
in one view: 

Since there were early intimations of this doc- 
trine by the translation of some, and the resur- 
rection of others, and by passages in the writings 
of the prophets; since Christ announced himself 
"the resurrection and the life" and established 
his claim to that character by individual instances 
of resurrection; and, more especially, since he 
taught the doctrine of a universal resurrection — 
all that are in the graves shall hear the voice of 
the Son of man and come forth — since God has 

• lCor.xr, IS, 16,20. 



FINAL RETRIBUTION. 255 

borne testimony to the veracity of his Son in 
that he hath raised him from the dead; and since 
the resurrection of Christ is declared to be the 
first fruits of them that sleep, a fair specimen of 
the glorious harvest in the end of the world; we 
have the most ample ground, we have invincible 
reasons for believing that there will be a resurrec- 
tion of all the dead; an event glorious to some 
and dreadful to others. I am, 

II. To show by whom the dead shall be 
raised. 

Few words are necessary on this head, as it has 
been in some measure involved in the former. 
The text and connexion ascertain the person. 
The hour is coming in the which all that are in th$ 

f raves shall hear his voice, and shall come forth. 
'he preceding context determines the person here 
spoken of to be the Son of God. In the 25th 
verse our Lord speaks in terms similar to those 
in the text — Verily, verily I say unto you, the 
hour is coming and now is, when the dead shall 
hear the voice of the Son of man, and they that 
hear shall live. In this verse he alludes, it is 
probable, to those single instances of resurrection, 
which had been already effected by his power, or 
which were soon to take place, as of Jairus' 
daughter, the young man of Nain, and Lazarus, 
and perhaps of others, not recorded by the evan- 
gelists. In the two verses, which follow this pas- 
sage and precede the text, he states the power and 
authority, with which he was invested by the 
Father, both to raise the dead and to execute 
judgment. For as the Father hath life in him- 
self, that is, hath power to give life to whom he will; 



256 T **E GENERAL RESURRECTION, /jl 

so hath he given to the Son to have life in him- 
self > that is, the power of himself to quicken or 
raise, what dead person he pleases. In this im- 
portant respect, our Lord differed from the proph- 
ets, who raised the dead neither at their own dis- 
cretion, nor by power inherent in themselves, but 
at the pleasure and by the power of God, It is 
added — and hath given him authority to execute 
judgment also, because he is the Son of man. 
Great power and authority is this; but our bless- 
ed Lord, observing their astonishment, proceeds 
in the words of the text — Marvel not at this, 
namely, that I have power now to raise from 
the dead any individual whom I will, and to ex- 
ecute what judgment I please; For the hour is 
coming, in the which all that are in the graves 
shall hear the voice of the Son of man, and shall 
come forth; they Hiat have done good unto the 
resurrection of life, and they that have done evil 
unto the resurrection of damnation. 

By this connected view it appears that the 
same Jesus, who preached the doctrine of the 
resurrection, and who raised the dead in the days 
of his ministry, w r ill raise, and will judge, all the 
dead at the last day. I forbear to cite other pas- 
sages as clear and conclusive as this; and only 
remark the propriety and beauty of the appoint- 
ment, that this grand and awful scene shall be 
effected by the power of that once despised Sav- 
iour, who himself submitted to the pow r er of 
death, and was once the prisoner of the grave. 
Yes, dying, he conquered death for us; and, 
being buried, he burst for us the bars of the 
grave. Of our dying, buried, and rising Re- 



FINAL RETRIBUTION. 257 

deemer this was the language — / will ransom 
them from the power of the grave; I will redeem 
them from death: death, I will be thy plagues; 
O grave I will be thy destruction* And of the 
dying and rising redeemed this shall be the song — 
O death! where is thy sting? grave! where 
is thy victory? Thanks be to God who giveth 
us the victory , through our Lord Jesus Christ. 



PART II. 

IT has been shown that all the dead shall be 
raised from their graves by the Son of God. I am, 

III. To declare in what fashion their revived 
bodies will appear. 

My friends, I do not introduce this head as a 
matter of curiosity and speculation. Were the 
scriptures silent upon it, I had remained silent. 
They speak on this point, and speak interestingly; 
therefore, keeping close to them, as my sacred 
guide, I will attempt to speak also. 

Our text presents two classes of the dead, en- 
tirely different in character and destination: in 
character, the one has done good, and the other 
has done evil: in destination, the one unto the res- 
urrection of life, and the other unto the resurrection 
of damnation. It is not to be expected, then, 
that persons essentially different in their religious 
character (for religious character is all that will 
be regarded in that day) shall appear on the 

*Hos xiii, u. 

*22 



238 THE GENERAL RESURRECTION, AND 

grand occasion with bodies of the same fashion. 
It is not to be expected that bodies, which will 
be assigned to states immeasurably diverse, shall 
awaken at the voice of the Son of man in similar 
glory. But we will dismiss conjecture, and in- 
quire into the scripture account. And, 

1. Of the revived bodies of the saints, — of 
those that sleep in Jesus. 

The fashion of these will be unspeakably and, 
at present, inconceivably glorious. This we are 
taught by that passage in the epistle to the Phi- 
lippians* — Our conversation is in heaven; from 
whence also we look for the Saviour, the Lord 
Jesus Christ: who shall change our vile body, that 
it may be fashioned like unto his glorious body, 
according to the working whereby he is able even 
to subdue all things unto himself The bodies of 
the saints, then, will be fashioned by the power 
of Christ, like unto his own glorious body. This 
is enough; more cannot be desired; more cannot 
be conceived. And this statement of the apostle 
strictly corresponds with declarations of Christ, 
Frequently he assured his disciples that they 
should share in his glory in his future kingdom. 
He shall change our vile body, says the apostle. 
It will not rise that emaciated frame, which was 
committed to the dust; those miserable relicts of 
languishment and disease, which friends hastened 
to bury out of their sight. Such a body the 
apostle with propriety denominates a vile body. 
But the hand of the Redeemer, whose voice will 
raise the dead, will change it. What shall be the 

♦ Ch.iii, 20,21. 



FINAL RETRIBUTION. 259 

change? Shall the body be recovered from the 
wrinkles of age, from the devouring of disease, 
from the dishonour and corruption of death and 
the grave to its once youthtui beauty? This is 
little to what is promised. All earthly beauty 
and corporeal perfections fall infinitely short of 
that object, seen at the right hand of the Majesty 
in the heavens * We may found a feeble con- 
jecture of the glory of that object and of those 
bodies which shall resemble it upon the report, 
which the three favoured apostles made of the 
transfiguration of Christ upon mount Tabor, when 
the fashion of his countenance was altered, 
and his face did shine as the sun, and his rai- 
ment became shining, exceeding white as snow, 
so as no f idler on earth can white them .f To 
this description I will add the animated strain of 
St. Paul, in which he contrasts the body, as it 
was, with the body of the saint, as it shall be. 
It is sown in coi*ruption, it is raised in incorrup- 
tion: it is sown in dishonour, it is liaised in glory: 
it is sown in weakness, it is raised in power: it 
is sown a natural body, it is raised a spiritual 
body. He repeats the striking thought— The 
dead shall be raised incorruptible, and we shall 
be changed. This corruptible must put on in- 
corruption, and this mortal must put on immor- 
tality* How different will be that spiritual body 
from this clog, which we now drag heavily 
along the road of our pilgrimage? How different 
from this medium of pain and anguish, of trial and 
temptation? Under the pressure of which the good 

•Heb. Tiii, 1. f^uke ix, 29— and Mark ix, 3. *1 Cor, xv, 42-44,53,5$, 



260 THE GENERAL RESURRECTION ANI 

apostle cried out — wretched man that lam! who 
shall deliver mefromthe body of this death? Then 
dead will be the iavv in the members, which now 
wars against the law of the mind. All the obliquities 
of flesh will be corrected. We know not fully 
what is to be understood by a spiritual body, the 
term which the apostle uses:* it is sufficient to 
know that it will be a body, subject neither to 
sickness, death, nor sin; a body like unto Chrisfs 
glorious body. But, 

2. u What will be the fashion of the risen bod- 
ies of those, who died in impenitency?" I an- 
swer in few words. 

The scriptures are not equally explicit and de- 
scriptive on this head as on the past. They de- 
clare, however, in general terms, that while the 
righteous shall awake to everlasting life, the wick- 
ed shall awake to everlasting shame and con- 
tempt. Their appearance with that of the right- 
eous will form a dismal contrast. While the one 
shall rise from their graves, shining like the sun 
in his strength, the other shall rise with the 
marks of disease and death and all the dishon- 
ours of sin and the grave upon them; objects, not 
of derision but of contemptuous astonishment, 
their character by the very fashion of their bod- 
ies being visible to the universe. t 

It was my design, 

IV. To show the consequences of the resur- 
rection. 

These are declared in those clauses of the text — 

•lCor. xt, U. 
t See Maeknight on the Epis V. I, p. 60, 263; and on the 15 ch 1 Cor. 



FINAL RETRIBUTION. 261 

They that have done good, unto the resurrection 
of life; and they that have done evil, to the resur- 
rection of damnation. The object and immedi- 
ate consequence of the resurrection is the general 
judgment and final retribution. 

My hearers, this important branch of the sub- 
ject claims a whole discourse, which, if it please 
God, I design soon to deliver to you. On the 
present occasion I have time only to be general. 
I need not explain those clauses, on which this 
head is founded; the meaning cannot well be 
misapprehended. It deeply concerns us all; for 
each person in this assembly must stand in the 
one class or the other on that eventful morning, 
and, according to his class, receive the inevitable 
doom. 

Even tioW is it possible to contemplate that 
future scene, except with emotions unutterable of 
concern and dismay? Imagine, if you can, the 
scene commencing. The Son of Man appears 
in the clouds of heaven with great power and 
glory — The sun is turned into darkness, and the 
moon into Mood, and the powers of heaven are 
shaken. The angel standeth upon the sea and 
upon the earih. and siceai'eth by him that liveth 
for ever, that time shall be no longer. The 
dead hear the voice of the Son of Man. and 
countless myriads burst from their graves. You 
read their character and doom at a single glance; 
before the unalterable sentence, you perceive the 
joy of these and the despair of those. The judg- 
ment is set — the books are opened — the woi'ld is 
judged in righteousness — The saints lift up their 
heads with joy for their redemption draweth nigh: 



262 THE GENERAL RESURRECTION AND 

the wicked in vain cry to the rocks and mountains 
to cover them from the face of him that sitteth zip- 
on the throne, and from the wrath of the Lamb. 
These shall go away into everlasting punishment; 
but the righteous into life eternal. 

My friends, this picture is no fiction. The cir- 
cumstances are gathered from the sacred pages. 
Seeing then that all these things shall be dissolv- 
ed, what manner of persons ought ye to be in all 
holy conversation and godliness; looking for 
and hasting unto the coming of the day of God, 
wherein the heavens, being on fire, shall be dis- 
solved, and the elements shall melt with fervent 
heat. Nevertheless we, according to his promise, 
look for new heavens, and a new earth, wherein 
dwelleth righteousness. Wherefore, beloved, see- 
ing that ye look for such things, be diligent that 
ye may be found of him in peace, without spot, 
and blameless* 

In the review of the whole subject, let it be re- 
marked and remembered, 

1. We have immovable ground of faith in the 
great doctrine of the resurrection. Answerably 
to the importance of the doctrine God has been 
pleased to multiply the infallible proofs. A few 
examples were exhibited in the Old Testament; 
several were raised from the dead by Christ be- 
fore his sufferings; he rose himself from the dead 
the first fruits of them that slept, the pattern and 
the promise of the rising of his disciples; and at 
his resurrection, I here add, many bodies of saints 
which slept arose, and came out of the graves, 

*2Pet iii, 11,12,13, 14, 



FINAL RETRIBUTION. 263 

and went into the holy city, and appeared unto 
many* These facts, and the declarations of the 
evangelists, and of the writers of the epistles, place 
this doctrine in clear light. Frequently, my hear- 
ers, let us consider these arguments, not so much 
to beget faith in our minds, (I trust we do not 
seriously doubt on the subject) as to strengthen 
and enliven our conviction and expectation of the 
grand event, and to strike the impression of the 
doctrine deep upon our minds. It is not a doc- 
trine of reason; but reason has not an argument 
against it: it is a doctrine of revelation alone; but 
on this account, is not the less credible and cer- 
tain. Considered in connexion with the final re- 
tribution, it is a most momentous truth; and it in- 
finitely concerns us that our minds be subjected 
to its influence and discipline. 

2. The doctrine of the resurrection is a com- 
forting and animating truth to the disciples of 
Christ. 

As such the apostle mentions it to the Thessa- 
lonians. / would not have you to be ignorant, 
brethren, concerning them which are asleep, that 
ye sorrow not even as others, who have no hope. 
For if ye believe that Jesus died and rose again, 
even so them also who sleep in Jesus will God 
bring with him. Then, describing the trium- 
phant advent of Christ, he concludes with this 
exhortation- Wherefore, comfort one another with 
these woi^ds. While we follow the remains of a 
Christian friend to the grave, or walk and meditate 
among the tombs, how solemn and soothing is this 

•Matt xxvii, 5%. 53. 



264 THE GENERAL RESURRECTION ANB 

doctrine? We regard the dust, over which we tread, 
precious, and the stillness of the grave to be sleep. 
We hear the voice of the prophet — Thy dead men 
shall live, together with my dead body shall they 
arise. Awake and sing ye that dwell in dust: 
for thy dew is as the deiv of herbs, and the earth 
shall cast out the dead* 

So also, in the expectation of their own death, 
it is a subject of pleasing anticipation to those 
who have good hope through grace that the soul 
and body shall be reunited at the resurrection, 
both gloriously improved, and shall both then be 
immortal. They love the union now, even while 
the body is the seat of inordinate appetites, of car- 
nal passions, of loathsome diseases, and of bitter 
pains, those growing seeds of its dissolution. But 
the risen body of the saint will be purged of these 
evils, w T hich now prove the source not only of dis- 
tress, but of sin, of languor in devotion, of chill 
in his affections, of inequality in his walk with 
God, and of depression in his spiritual joys. From 
such a body welcome death to deliver the Chris- 
tian. Yes, and in this view he may say — u O 
death! where is thy sting? who canst do no 
more, than still all this strife and allay all this 
pain — and grave! where is thy victory? that 
canst only draw from my dust its evil qualities, 
and prepare it to rise again a perfect and glorious 
body, never to languish, never to tire, never to be 
drowsy; a body spiritual and immortal. 

3. What special joy will it be to all who love 
our Lord Jesus Christ in sincerity to rise from 

• Isaiah xx*i, i*. 



FINAL RETRIBUTION. 265 

the dead by his power? Will they not shout to 
see him coming in the clouds of heaven in great 
olory, proving himself to be the resurrection and 
the life? He shall come, says the apostle, to be 
glorified in his saints, and to be admired in 
all tkem that believe. Will they not strive to 
utter their surprize, their joy, and gratulation? 
"1 3 ti lis the once despised Nazarene, the man of 
sorrows, rejected, reviled, persecuted of men? Is 
this the criminal, once arraigned at the bar of Pi- 
late, falsely accused, unrighteously condemned, 
and scornfully crucified? Is this that prisoner of 
the grave, whom Jewish malice and Roman vig- 
ilance, whom the power of death and the rage of 
hell could not retain? Yes, I see the marks of the 
cross; I see the scars of those wounds, by which 
he wrought out redemption for sinners; marks 
once of amazing pity and grace, and now of tri- 
umph and glory ." Then with joyful acclama- 
tions they will hail the descending Judge, behold- 
ing their salvation drawing nigh. 

If this be the joy of the righteous on that great 
occasion, then, 

4. What will be the amazement and conster- 
nation of the wicked? 

The greater, because, perhaps, he had disbeliev- 
ed that such a scene would ever be realized; or 
because he had thought little or nothing of it, and 
had made no serious preparation for it. Now 
conviction is forced upon his trembling soul, for 
he beholds the Lord Jesus revealed from heaven 
with his mighty angels, inflaming fire, taking 
vengeance on them that know not God, and that 
obey not the gospel of our Lord Jesus Christ. 
23 



£{jg THE GENERAL RESURRECTION AND 

Coming forth from the grave at the voice of his 
Judge, how gladly would he shrink back again, 
and hide in silence and oblivion from the pres- 
ence of the Lord and from the glory of his 
power. That wish will be vain. The wicked 
and the righteous must both appear, and their 
very bodies announce before hand their different 
sentences, which all heaven shall hear and ap- 
prove. 

Suffer me, then, with deep solicitude to press 
this doctrine upon sinners for their awakening. 
The day of resurrection and judgment is yet fu- 
ture, though certain; and the day of grace, the 
proffers of mercy, and the strivings of the Spirit, 
I trust, are yet y our's. Be it then your instant care, 
my friends, to guard against the amazement and 
horrour, which will seize the impenitent. You 
are premonished of that awful day, that it may 
not come upon you unawares. In the sure and 
certain expectation of that decisive day, Dearly 
beloved, I beseech you as strangers and pilgrims 
abstain from fleshly lusts, which war against 
the soul* Dearly bought are those intemperate 
and lascivious pleasures, which will involve you 
in the terrour and doom of that day. How will 
vou then endure the frowning face of that God, 
whose name you have blasphemed in anger or in 
mirth, when he will announce a doom more tear- 
ful than was executed upon the wretched son ot 
Shelomith.t That obscure but fearful threaten- 
ing I will not hold him guiltless that taketh my 
name in vain, will then be fully understood and 

•Ser. U, and IU- t Ser - IV - 



FINAL RETRIBUTION. 267 

felt. But there is yet a space for repentance, and 
opportunity lor holy resolution. In the sincerity 
of your hearts, then, say unto God, / have borne 
chastisement, I will not offend any more: that 
which I see not teach thou me; if I have done 
iniquity I will do no more.* To that holy reso- 
lution, the righteous Judge who will one day ap- 
pear in the stern terrours of justice, now exhorts 
and encourages you in the melting language of 
concern and tenderness. Repent, he cries, for 
ilie kingdom of heaven is at hand. Come unto 
me, and I will give you Vfe. Surely you must 
acknowledge that the Son of God is full of grace 
and truth, — a kind shepherd, who thus follows 
his wandering sheep to lead them back to the 
fold. Hear then his voice and return. My little 
children, these things write I unto you that ye sin 
not. And if any man sin, we have an Advocate 
with the Father, Jesus Christ the righteous. t 

But will you turn this grace of God into lasciv- 
iousness, and say to the preacher and to the Spi- 
rit. Go thy way for this time; when I have a con- 
venient season I will call for thee?\ Then listen 
once more to the warning voice of one, who 
would be your Saviour, but whom you reject — 
Except ye repent, ye shall perish — I say once 
more; for when you shall next hear his voice, it 
may be in that dreadful accent, which shall call 
you to judgment. 

Suffer me to apply the subject also to those, 
who can look forward to the resurrection with 
hope and joy, mingled however with becoming 

*Ser V tSer. VI, and VII. jSer. VIII. 



2j68 THE GENERAL RESVRRE€TI05? AND 

solicitude. Seeing ye are begotten again to this 
lively hope by the resurrection of Jesus Christ 
from the dead, purify yourselves even as he is 
pure. Live worthily of your prospects and glori- 
ous hope. Dwell much in serious contemplation 
upon the last day, and thence derive a thousand 
motives to diligence and zeal in your holy call- 
ing. ] n all your dangers, make God your refuge/ 
*tnd for every deliverance, ascribe salvation to 
liim.t Expect no exemption from the afflictions of 
this vale of tears; but rejoice in the confidence that 
God will convert your troubles to your highest 
good. I In the seasons of distress, let your souls 
wing away to the scene of the resurrection, and 
comfort yourselves and one another with these 
things. Yoo w 7 ill easily rise above these tempo- 
rary troubles, if you retain always in mind the 
worth and prospects of the soul,|| and make the 
care of it your supreme concern.^ Considering 
to what glory even your bodies are reserved, 
keep them unspotted from sin. To the same ef- 
fect the apostle Paul exhorts Christians in the 
view of Christ's resurrection and their own. As 
Christ was raised up from the dead by the glory 
of the Father, even so we also should walk in 
newness of life. Now if we be dead with Christ, 
we believe also that we shall live with him. Let 
not sin. therefore, reign in your mortal body, that 
ye should obey it in the lusts thereof Neither 
yield your members as instruments of unright- 
eousness unto sin: but yield yourselves unto God ? 

•Sen. IX. f Ser. X. *Ser. XI. IjSer. XU. 

fSer. XIII. 



FINAL RETRIBUTION. 26§ 

its those that are alive from the dead, and your 
members as instruments of inghteousness unto 
God* These exhortations are very appropriate 
to the doctrine. For if the body itself is destined 
to immortality, we ought, by the grace of God, 
to preserve it a holy temple, devoted to him. 

I will close the discourse with the concluding 
exhortation of St. Paul on the same subject, en- 
forced by the words of a greater than Paul — 
Therefore, my beloved brethren, be ye steadfast, 
immovable, always abounding in the work of the 
Lord, for as much as ye know that your labour 
is not in vain in the Lord f For the hour is 
coming, in the which all that are in the graves 
shall hear his voice and shall come forth: they 
that have done good, unto the resurrection oj life, 
and they that have done evil, unto the resurrec- 
tion of damnation. 

A PRAYER, IX PROSPECT OF THE ttESURRECTION AND 
FINAL JUDGMENT. 

O thou who art light, and in whom there is no 
darkness at all, to whom the past and the future 
are ever present, and who knowest all things from 
the beginning. We thank thee for the interesting 
discoveries, made to us in the sure word of 
prophecy; that life and immortality are brought 
to light in the gospel, and that to us is revealed 
the solemn truth, that thou hast appointed a day, 
in the which thou wilt judge the world in right- 
eousness, by that man whom thou hast ordained; 

*Rora vi t^Cor, xy, 58- 

*23 



270 A PRAYER. 

whereof thou hast given assurance to all men, in 
that thou hast raised him from the dead. O may 
we anticipate with trembling solicitude that inev- 
itable hour, in the which all that are in the graves 
shall hear the voice of the Son of man, and shall 
come forth to the final judgment and retribution. 
May our defective meditation on this momen- 
tous subject at this time be blessed. Thou, Lord, 
canst honour the feeblest means to effect the hap- 
piest and the greatest ends. Strengthen upon our 
minds the conviction of the doctrines of the res- 
urrection and of the judgment, and grant to us a 
steady and lively expectation of the grand events; 
and grant, above all tilings else, that we may live 
suitably to that conviction and expectation. 
Since we are nof of the night but of the day; 
since we ourselves know perfectly that the day of 
the Lord so eometh as a thief in the night, suffer 
us not to sleep as do others, but to watch and be 
sober. May we put on the breastplate of faith 
and love, and for an helmet the hope of salvation: 
since thou hast not appointed us to wrath, but to 
obtain salvation by our Lord Jesus Christ, who 
died for us, that, whether we wake or sleep, we 
should live together with him. May our hearts 
be renewed and sanctified by thy Spirit; and in 
*Ue renovated soil may the precious fruits of 
j.^ht^ugpess flourish to the praise of the glory of 
thy grace. *5* eyery relation and circumstance of 
life may we adorn the doctrine of God our Sav- 
iour in all things. Grant that we may never f<# 
a day forget the brevity of life, and the endless 
scenes to be disclosed at death and judgment, nor 
iest co itetited without habitual and actual prep- 



A KRAYER. ' <g7l 

aration to meet them. May our repentance be 
unto life, and our faith inwrought with love, and 
our hope an anchor to the soul both sure and 
steadfast; that should we be summoned away 
ever so suddenly, death may be a joyful, not a 
terrible surprize. May wc find thee our support 
in our last extremities, and be assisted to honour 
thee by our dying behaviour. In the grave may 
our flesh rest in hope, and our spirits in the em- 
braces of our God and Redeemer. 

And, O thou God and Father of our Lord Je- 
sus Christ, the Lord of glory, when the great 
morning shall come, and the mighty Redeemer 
shall descend to raise and judge the dead, grant 
that we may spring forth from the slumbers of the 
grave, astonished and joyful, vigorous and im- 
mortal; be fashioned after the image of our incar- 
nate Redeemer, be acknowledged by him before 
his Father and the holy angels, be welcomed into 
his joy; and received into the kingdom prepared 
before the foundation of the world. And while 
ours is the joy, we will join unnumbered millions 
and ascribe salvation to our God and the Lamb 
for ever and ever. Amen. 

A PliAYER TO BE READ IN A FAMILY ON RETURNING 
FROM SEA. 

O thou Hope of Israel and Saviour thereof, the 
merciful Preserver of those at home and of those 
afar off upon the sea. We bless thee for this 
joyful meeting; that after long separation and a 
season of anxious uncertainty, we are permitted 
in to behold each other in so much peace and 



g72 A GRAYER. 

health. B'ess the Lord, O our souls, and 
all that is within us, bless his holy name. 
Bless the Lord, O our souls, and forget 
not all his benefits — who healeth all our diseases; 
who redeemeth our life from destruction; who 
crowneth us with loving kindness and tender 
mercies; who satisfieth our mouth with good 
things, so that our youth is renewed like the 
eagles. 

We render thanks to our gracious God for 
deliverance from the perils of the sea; from storm 
and shipwreck, from accident and sudden death. 
Truly we have seen the works of the Lord and 
his wonders in the deep. We thank thee also for 
protection in the land of strangers; that thou hast 
guarded us from the terrour by night, and from 
the arrow that flieth by day, from the pestilence 
which walketh in darkness, and from the destruction 
that wasteth at noonday: only with our eyes we 
have beheld it, while no evil hath befallen us, nei- 
ther hath any plague come nigh our dwelling. 
if a member of the [Righteous Father, in our cup of 
ha?diedln a th e etime mercy thou hast mingled drops of 
•f absence. affliction. Sanctify the sorrow of 

this family, now flowing afresh at our return; 
and enable us to notice and to mourn this be- 
reavement together with holy submission and to 
improve it with diligence. Shall we receive good 
at the hand of the Lord, and shall we not receive 
evil? The Lord gave, and the Lord hath taken 
away; blessed be the name of the Lord. We 
have had fathers of our flesh, who corrected, and 
we gave them reverence: shall we not much rath- 
er be in subjection to the Father of Spirits, and 



A PRAYEH. 278 

live? Only may it please thee to vouchsafe to us 
all needed grace to insure that this light affliction, 
which is but for a moment, may work for us a 
far more exceeding and eternal weight of glory.] 
if one of the ship's f May our minds be deeply and 

company has been - K J . . f • 

lost at sea or has lastingly impt essed by the alarming 

died in a foreign ^ distressing death Q f a f r j end and 

companion, called from us without warning intp 
the eternal w r orld. Aid us in remembering and 
improving the solemn admonition, and lead us so 
to number our days as to apply our hearts to 
wisdom, and give ail diligence to make our calling 
and election sure: that should it be our lot at last 
to be called in the like sudden manner, we may 
be supported by hope in the midst of surprize, 
enjoy thy comforting presence, and find thee our 
portion for ever.] 

And now grant we beseech thee that as a fam- 
ily we may entertain such a sense of thy merciful 
[and also of thme afflictive] dealings with us that 
it may henceforth be our sincere purpose and 
fervent endeavour to serve thee in newness of life 
and in new obedience. The lives thou hast res- 
cued from death and danger we desire to dedicate 
to thee; and by thy gracious help to reform every 
thing amiss in our family and in our hearts* 
Grant that our house may be a dwelling of health 
and competence, of peace and love, of faith and 
prayer. As parents, may we behave ourselves 
wisely in a perfect way, and walk within our 
house with a perfect heart; train up our children 
in tne way they should go, and resolve that as 
for as and our house we will serve the Lord. 
And O indulge us that greatest earthly joy of a 



274 * A PRAYER. 

parental heart, the joy to see our children walking 
in the truth. May they grow up in the fear of 
the Lord and in reverence of thy name, in a holy 
observance of thy day and in love to thy house 
and worship, and regard to thine ordinances. 
To their parents may they be dutiful and grate- 
ful, to each other blameless and affectionate, and 
to all men faithful and true. Improve them, we 
humbly beseech thee, in promoting the welfare 
of the community and the peace and order of the 
church. May all the members of this family, 
both together and when apart, so live and con- 
duct, as to be fast ripening for the state of perfect 
love and everlasting joy. In the great rising day 
may we have a blessed meeting at thy right hand, 
and on that great occasion approach our God 
and Judge with mingled joy and gratitude, and 
say — Here Lord are we and the children which 
thou hast given us. 

We desire not to be unmindful before thee of 
the many subjects of our intercession. Pour out 
thy Spirit we beseech thee upon the church and 
people in this place, and a double portion upon 
their pastor and teacher. May he who teaches 
be himself taught of God, be wise to win souls to 
Christ, and his labours be crowned with abun- 
dant success. Grant relief to the distressed, suc- 
cour to the tempted, and mercy to the dying. 
And in great mercy regard our native land. Save 
thy people and bless thine inheritance: feed them 
also and lift them up for ever. Have mercy up- 
on the heathen; and hasten the time when the 
desire of all nations shall be revealed to them. 
May the day spring from on high visit them and 



A PRAYER. 275 

the Sun of righteousness rise upon them with 
healing in his wings. May thy way be known 
upon earth, and thy saving health among all na- 
tions. Let the people praise thee, O God, let all 
the people praise thee. Let the sacred volume 
be given to the world, and every nation read and 
hear the wonderful works of God in their native 
tongue; forsake their idol vanities, and bow the 
knee at the name of Jesus; and every tongue 
confess that Jesus Christ is Lord to the glory of 
God the Father. 

And now hear us in heaven thy dwelling place, 
and when thou hearest answer, and forgive, and 
bless, and save us through Jesus Christ our Lord 
and Saviour, to whom be glory for ever. Amen. 



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